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SERMONS 



ON IMPORTANT SUBJECTS, 



BT 



MATTHEW GALT, A. M. 



, o 



GLASGOW: 

Printed by R. Chapman, Trongate, 

1803. 



^ *£** 



THE 



CONTENTS, 



SERMON I. 

The Bleffednefs of an Union with 
Chrift. 

Romans, viii. I. There is therefore now 
no condemnation to them which are in 
Chrift yefus, who walk not after thefefh, 
bat after the Spirit. Page i 

SERMON II. 

The fame Subject continued. 

Romans, viii. I. There is therefore ?iow 
no condemnation, &c. - - 23 

SERMON III. 
The Duty of Confeffing Chrift. 

Matthew, x. 32, 23* Whofocver, there- 
fore, 



iv CONTENTS. 

fore, Jhall confefs me before men y him will 
I confefs also before my Father which is in 
heaven. But whofoever Jhall deny me 
before men, him will Ialfo deny before my 
Father which is in heaven. Page 5 1 

SERMONIV. 
On Watchfulnefs, and the Ufe of Time. 

Ephefians, v. 15, 16. See then that ye walk 
circumfpeclly, not as fools, but as wife, re- 
deeming the time, becaufe the days are e- 
viL - - - - 176 

S E R M O N V. 

The Duty of Searching the Scriptures. 

John, v. 39. Search the Scriptures. 107 

SERMONVL 
The Reafpnablenefs of Chrift's Com- 
mandments. 

1 John, v. 3. And his commandments are 
not grievous. - - - 131 

SERMON 



CONTENTS. 

SERMON VII. 
The Regulation of the Affedions. 

Colofians, iii. 2. Set your qffeclwn on things 
above , not on things on the earth. Page 1 54 

SERMON VIII. 
The Character and Happinefs of the Be- 
liever. 

John, i. 12. But as many as received him, 
to them gave he power to become the Sons of 
Gody even to them that believe on his name. 

r - t» I78. 

SERMON IX. 

The Gofpel compared with the Law. 

John, i. 1 7. The Law was given by Mofes, 
but Grace and Truth came by J ejus ChrlJI. 
------ 209 

SERMONI 
On Envy. 

James, iii. 16. For where envying andjlrlfe is % 
there is confufwn, and every evil work. 236 

SERMON 



vi CONTENTS. 

S E R M O N XL 

On Chriftian Charity. 

Luke, x. 30. And Jefus anfwering, faid, 
A certain man went down from Jeru- 
falem to Jericho, and fell amo?ig thieves, 
who flripped him of his raiment, and 
wounded him, and departed, leaving him 
half dead. Page 260 

SERMON XII. 
On Early Piety. 

Ecclefiaftes, xii. 1. Remember now thy 
Creator in the days of thy Touth. 279 

SERMON XIII. 

On Keeping the Sabbath. 

Ifaiah, lviii. 13, 14. If thou turn away 
thy foot from the Sabbath, from doing thy 
pleafure on my holy day, and call the Sab- 
bath a delight, the holy of the Lord, honour- 
able, andfhalt honour him, not doing thine 
own ways, nor finding thine own pleafure, 
norfpeaking thine own words: Then J> halt 
thou delight thy f elf in the Lord, and 1 will 

caufe 



CONTENTS. vii 

caufe thee to ride upon the high places of the 
earth, and feed thee with the heritage of 
Jacob thy Father; for the mouth of the 
Lord hath fpoken it. Page 300 

SERMON XIV. 

The Ground of Chriftian Confidence. 

Zechariah, ix. 12. Turn yetotheflrong- 

hold, ye prifoners of hope y even to-day do I 

declare, that I will render double unto 

thee. - - - - 324 

SERMON XV. 

On Chriftian Steadfaftnefs. 

[Preached on the Evening after the celebration of the 
Sacrament of the Lord's Supper.] 

Revelation, iii. n. Behold \ I come quickly: 
hold that fojl which thou hafl, that no 
man take thy crown. - - 356 

SERMON XVI. 

The Infufficiency of a mere Profeflion. 

[[Preached on the Sabbath after the celebration of the Sa- 
crament of the Lord's Supper.} 

Matthew, vii. 21. Not every one that faith 
unto me, Lord, Lord, foall enter into the 
kingdom of heaven; but he that doeth the will 
of my Father which is in heaven. 388 



SERMON I. 

The Blessedness of an Union with 
Christ. 



Romans viii. 



There is therefore now no condemnation to 
them who are in Chrijl Jefus, who walk 
not after the fe/h, but after the Spirit. 

JL/Elightful affurance, capable of SERM. 
communicating to the foul of the believer ^^^j 
2l confolation and hope which will height- 
en the joys of prosperity, and enliven even 
the gloomieft fcenes of affli&ion. Chrift- 
ians, many and precious are the comforts 
which the Book of Infpiration yields, nu- 
merous are the paffages which impart to 
the faithful the ftrongeft declarations of 
their fafety, and forcibly demonftrate the 
A abfolute 



2 T/jc Bkjjcdnefs cf an 

SERM. abfolute impoffibility that they ever mould 
v^v%^ perifli, whofe confidence entirely reds in 
the ftrength of the Almighty, in the prc- 
mifes of Him who is the faithful God, 
who keepeth covenant and mercy with 
them who love Him, and keep his com- 
mandments. The paffage of Scripture 
which has been now read, is one of thofe 
which, in plain and explicit terms, declares 
the tidings of peace and falvation which 
are proclaimed to man through jefus 
Chrift, the incarnate Son of God. Let 
us, therefore, my friends, attentively con- 
fider the import of the text, u There is 
" therefore now no condemnation to 
" them who are in Chrift Jefus, who walk 
" not after the flelh, but after the Spirit." 

In farther difcourfing from thefe words, 
the following method is propofed : 

In the firft place, to confider the charac- 
ter of thofe to whom an allufion is here 
made, " They are in Chrift Jefus, they 
"walk not after the flelh, but after the 
" Spirit." 

In the fecond place, to confider the . a£- 

fertion 



Union with Chrijl. 3 

fertion which the apoftle makes refpe£ting SERM. 
them, " There is therefore to them now v-^v-%J 
ct no condemnation ;" and then conclude 
with a few remarks by way of improve- 
ment. 

Let us therefore, Chriftians, in the firft 
place, contemplate the character which is 
here delineated. They who poffefs this 
character are faid to be in Chrift Jefus. 
Thefe words forcibly exprefs that intimate 
and infeparable union which fubfifts be- 
tween the Saviour, who is the glorious 
Head of the Church, and all the true 
members of this fociety. This union is, 
in Scripture, reprefented by various fimi- 
litudes: Sometimes by a body, of which 
Chrift is the head, and believers the differ- 
ent members: Sometimes by a building, 
in which He is the foundation-Hone, and 
they the fuperftrudhire : Sometimes the fi- 
militude of ingrafting is adopted, when the 
Saviour is exhibited as the vine, and his 
difciples as the branches. This laft figure 
appears to be the one to which, in the text, 
the apoltle refers, and is the fame which 
Chrift himfelf employed, upon that affecT:- 
A 2 ing 



4. The Bieffednefs of an 

SERM. ; n g occafion, when he confoled his follow- 
k^y^j ers, depreffed and melancholy as they 
were, from the profpedt of his fpeedy de- 
parture. !• I am the vine," faid he, " ye 
* ; are the branches. He that abideth in 
<; me, and I in him, the fame- bringeth 
" forth much fruit: for without me ye 
" can do nothing." This, indeed, is a 
fxmple and beautiful figure, and powerful- 
ly demonstrates the infufficiency of man to 
merit or obtain the Divine acceptance, un- 
lefs he has a juft and proper reliance on 
the perfect obedience and meritorious fa- 
crifice of the Redeemer. 

In the fimilitude, there are three objects 
deferving our notice. The firft is Jefus 
Chrift, the root or ftock in which the in- 
grafting is made, who is, by the prophets, 
ftyled the Root of Jeffe, and the righteous 
Branch; by the apoftles the true Olive; 
and by himfelf, as was already remarked, 
the true Vine. This Root was prepared 
by the eternal God, who is alfo reprefent- 
ed as the great Hufbandman, to be as a 
ftock of life, on which he might ingraft 
all of Adam's loft pofterity, whom he hath 
refolved to fave, to the praife and glory of 

his 



Union with Chri/l. 

his grace. After that, in the fulnefs of 
time, God had fent him into the world, 
clothed with the nature of man, and he 
had performed the work for which he was 
appointed, he was laid, and as it were fet 
in the grave, from which, like a lively 
root, at once he fprang and grew up, till 
his branches fpread to the uttermoft ends 
of the earth, and till his top mounted to 
the higheft heaven. For there, enthroned 
in bliss, He, who was once humbled to 
the bed of death, now fits and reigns for 
ever. 

The fecond objecl: in the fimilitude that 
requires our attention, are the branches, 
which are of two kinds, l ft, All the mem* 
bers of the church vifible, who, by external 
baptifm, are led to make a profefTion of 
the Chriftian faith. Thefe may not enjoy 
that vital nourifhment which proceeds from 
the flock of fpiritual life: and refembling 
unfruitful trees, which bear leaves and not 
fruit, may have the form of godlinefs, 
though they are complete ftrangers to its 
power. But the 2d defcription of branch- 
es are they, who, in addition to the out- 
ward ingrafting, already mentioned, are 
A 3 alfo 



SERM. 
I. 



6 The Blejfednefs of an 

SERM. a lf inwardly grafted by the Holy Spirit 
y^s^j into Jefus Chrift: So that Chrift being in 
them, and they in Chrift, they can juftly 
adopt the fentiment and language of the 
apoftle, " Now, I live, yet not I, but Chrift 
liveth in me." 

The manner of this ingrafting is the 
third particular which deferves our notice. 
It is performed by the Spirit of God, who> 
by endowing man with the grace of faith, 
caufes him with unlimited confidence, to 
rely on Jefus, for the illumination of fpi- 
ritual knowledge, for the quickening in- 
fluence of his Spirit, for the continual aid 
of his grace, to enable him to exhibit the 
perfeverance of a true Chriftian, to grow 
in grace, and in the knowledge of his 
Lord and Saviour Jefus Chrift. 

Thus far refpecting the expreffion c< to 
be in Chrift Jefus;" an expreffion which 
evidently denotes the ftri&eft and clofeft 
connexion, between Him and believers. 
The man, therefore, who can w T ith pro- 
priety be faid to be in Chrift Jefus, is he, 
who renouncing all dependence on that 
imperfect obedience which in his prefent 
ftate of exiftence he is capable of render- 
ing 



1. 



Union with Cbrift. 

ing to the Divine law, repofes his entire SE ^M 
confidence on Him who is announced as 
the Lord his Righteoumefs and firength. 
He is a man, who, fenfible of the feeble- 
nefs of his rational powers, and of their 
incapacity to difcover the fublime truths of 
religion, even though exerted to the ut- 
moft, rejoices in that revelation of the Di- 
vine perfections and will which hath been 
communicated to him by Jefus, his hea- 
venly" inftruclor, and humbly folicits the 
enlightening influence of the Spirit, to aid 
the refearches of reafon, and enable him to 
acquire a knowledge of that record which 
God hath given of his Son. He is a man, 
who, having proper views of the juflice, 
as well as mercy of the Supreme Being, 
feels the neceffity of the propitiatory facri- 
fice which was offered by the great High 
Prieft of his profeflion, in whom alone he 
is convinced he can poffibly have redemp- 
tion through his blood, even the forgive- 
nefs of fins, and a refloration to the favour 
of God, according to his free and unmerit- 
ed grace. He is indeed a man who is ac- 
tuated by the fame fpirit which regulated 
his bleffed Saviour while he was an inhab- 
A a itant 




8 The Bkjfednefs of an 

itant of earth; who abideth in Him, ful- 
ly convinced, that as the branch cannot 
bear fruit of itfelf except it abide in the 
vine, no more can he bring forth the fruits 
of godlinefs, fo as to obtain the acceptance 
of God, except he abideth in Chrift, ear- 
neftly foliciting, and humbly depending 
upon his almighty aid. 

The fecond part of the defcription which 
the apoftle gives in the text, of thofe who 
are freed from condemnation, is this, 
<c That they walk not after the fleih, but 
<c after the Spirit." This latter part of 
the defcription arifes naturally from the 
former. For undoubtedly, they who are 
in Chrift Jefus, allied to him by the ge- 
nuine principle of faith, which workcth 
by love, purifieth the heart, and overcom- 
eth. the world, will walk not after the 
fielh, but after the Spirit. Thefe words 
fully prove, that true faith and cheerful 
obedience are things fo clofely connected, 
that they bear the fame relation to each 
other, as the effect does to its caufe. In- 
deed, faith is the only root from which 
acceptable obedience to the law of God 

can 



Union with Chrijl. 9 

can ever fpring. The opinion, therefore, SERM - 
of thofe who reprobate the do&rine of \^^^j 
j uftification through faith, as a dodtrine 
which tends to break through all the re- 
ftraints of virtue, and to open the flood- 
gates to the torrent of licentioufnefs, ap- 
pears to be exceedingly ill-founded. And 
perhaps, if this opinion were traced to its 
proper fource, it would be found to origi- 
nate, not fo much from a regard to the 
interefts of virtue, as from an unjuftifiable 
pride of heart and underftanding, which 
leads man to reject with difdain, all blef- 
fings which proceed from the imputed 
righteoufnefs of a Redeemer, and pre- 
fumptuoufly challenge from God the be- 
nefits of falvation, as a matter of right, as 
a reward for fervices, fo very imperfect, 
that it would be wholly inconfiftent with 
the purity of God to accept them from 
any mortal, limply confidered as a fon of 
fallen man, and not as a believer in the 
name and power of his anointed Son. 

From whatever fource this opinion a- 
rifes, we are authorifed to declare, that 
none of the writings of the apoftles, none 
of the declarations of Jefus himfelf, give it 

the 



io The Blejfcdnefs of an 

SERM. t j ie fmalleft countenance or fupport. The 
\^s^r^j interefts of virtue are uniformly confulted 
in the whole range of the infpired records. 
Does not the apoftle Peter exprefsly exhort 
Chriftians to add to their faith, virtue, and 
knowledge, and temperance, and patience, 
and godlinefs, and brotherly kindnefs and 
charity, " that thefe things being in you, 
" and abounding, ye may neither be barren 
\ • nor unfruitful in the knowledge of our 
14 Lord Jefus Chrift?" Let any man read 
attentively the two epiftles of this apoftle, 
and the general epiftle of James, and if 
he is pofTefled of candour, he will readily 
declare^ that in the gofpel, the boundaries 
between virtue and vice are precifely mark- 
ed, the interefts of pure and undefiled re- 
ligion carefully fecured, and the inefficacy 
of faith, indeed the non-exiftence of ge- 
nuine faith, clearly demonftrated, unlefs it 
be accompanied by good works. The 
hopes of thofe who depend upon faith in 
Jefus Chrift, offered up as an atonement 
for fin, and are not careful to maintain 
a blamelefs life and converfation, appear 
from Scripture to be as fruitlefs and de- 
lufive, as the opinion of them is ground- 

* lefs, 



Union with Cbri/1. 1 1 

lei's, who imagine that the doctrine of the SERM - 
Crofs favours and promotes licentioufnefs s^^j 
of principle, and depravity of conduct. 
But why enlarge upon this fubject, v, r hen 
almoft in every page of that Bible which 
you have in your hands, the union of faith 
and obedience is declared, and the proper 
manner in which the obedience of man 
can fecure the acceptance and commen- 
dation of God is pointed out, which is 
through a perfect reliance on the righte- 
oufnefs and atonement of Chrift, which 
have rendered the perfons of guilty men 
acceptable, and their fervices pleafing in 
the fight of the all-pure and righteous 
God. 

The natural connection which fubfifts 
between the two different features in the 
character of thofe who are declared by the 
apoftle to be freed from condemnation, 
being thus confidered, let us more minute- 
ly contemplate that feature which is de- 
lineated in the words, " who walk not aft- 
i4 er the fle(h, but after the Spirit. ,> To 
walk is one of the actions of the body that 
denotes motion from one place to another, 
and is a phrafe often uicd in Scripture, to 

exprefs 



12 Tie Blejfednefs of an 

SERM. exprefs the converfation or manner of life* 
v**~/^ To walk after the flefh, is to be guided by 
the principles or dictates of corrupt nature. 
And to walk after the Spirit, is to be led 
by his counfels and motions, to regulate 
the conduct according to the direction of 
God's word and Spirit. Such appears to 
be the meaning of thefe expreffions in the 
text. Hence, it is obvious, that the life 
of a Chriftian is by no means a fcene of 
indolence and floth, but of active and la- 
borious exertion; for he hath duties to 
practife, temptations to refift, trials to con- 
quer. In the human heart refides a rem- 
nant of that corruption which fin original- 
ly introduced. No man, even though moft 
fincerely attached to the caufe of religion, 
is completely exempted from the fnares 
which this corruption Jays in his way to 
feduce him from the paths of obedience, 
and allure him to the love and practice of 
that which is prohibited by the law of 
God, wliich ought to regulate the whole 
of his temper and deportment. This me- 
lancholy truth is ftrikingly illuftrated in 
the lives of the moft eminent of the faints. 
Thus we find the father of the faithful, 

on 



Union with Chrijl. 13 

on a particular occafion, acting as the ad- SERM. 
vifer and abettor of a falfehood: The pa*- \^ty**J 
tient Job, yielding fo far to impatience of 
temper, as even to curfe the day of his 
birth : The pious David, guilty of two hei- 
nous fins: The meek Mofes, giving way to 
the fudden impulfe of impaffioned anger: 
The zealous and refolute Peter, acting the 
part of the fearful coward, and fwearing 
that he knew not his beloved Mafter: And 
the apoftle John, a man of the moft ami- 
able difpofition, who writes fo beautiful a 
treatife on Chriftian charity and forbear- 
ance, fo far overcome by natural corrup- 
tion, as to defire leave from Jefus to bring 
down fire from heaven to confume the Sa- 
maritans, who had violated the laws of 
hofpitality. Such trefpafTes are recorded of 
the faints; and why, Chriftians, are they 
recorded? Not furely to countenance men 
in the practice of iniquity; not to furnifh 
them with a pretext for continuing in fin; 
but evidently to humble them under a fenfe 
of their frailty and imperfection, and to 
imprefs deeply upon their minds this me- 
morable faying, " Let him who thinketh he 
" ftandeth, take heed left he alfo ML" 

" The 




14 The Blejfednefs of an 

cC The grace of God," as a pious writer 
obferves, u has, no doubt, a real influence 
upon the whole man. It enlightens the 
underftanding, directs the will, purifies the 
affections, regulates the paflions, and cor- 
rects the different exceffes to which diffe- 
rent perfons are, by conftitution or habit, 
inclined: Yet it feldom wholly changes 
the complexion or temper of the animal 
frame. It does not impart any new na- 
tural powers, though it teaches the proper 
life and improvement of thofe we have 
received. It will difpofe us to feek in- 
ftru&ion, make us open to convi£tion r 
and willing to part with our prejudices fo 
far and fo foon as we difcover them; but 
it will not totally and inftantaneoufly re- 
move them. Hence, there are a great va- 
riety of characters in the Chriftian life; 
and the feveral graces of the Spirit, as zeal, 
love, meeknefs, faith, appear with pecu- 
liar advantage in different fubje&s; yet fo 
that every commendable property is fub- 
jecl: to its particular inconvenience." Per- 
fection, then, Chriftians, cannot be found 
in fallen man. The beft will be fome- 
times blameable, and the wifeft often mis- 
taken. 



Union with Chrift. if 

taken. But, though the people of God SERM. 
are often liable to error and tranfgreffion, y^^^j 
yet the general tenor of their conduct will 
be conformable to the Divine law : Though 
convinced of their natural frailty, they will 
not willingly yield to the dictates of cor- 
ruption, but ftrive to attain to a nearer fi- 
militude to God, who is the great ftand- 
ard of perfection, and to be holy, as the 
Lord their God is holy. They will net 
willfully conform to the vicious practices 
of the world, but earneftly pray that they 
may be more and more transformed by 
the renewing of their minds, fo that they 
may prove what is the good, and perfect, 
and acceptable will of God. They will 
not mock at fin, as do the foolifh imitators 
of the multitude who do evil, they will 
not boaft like them of their dexterity in 
deeds of wickednefs, but will bewail with the 
tears of unfeigned forrow, their many fpi- 
ritual falls, and fincerely grieve that they 
have not walked more worthily of their high 
vocation, and adorned more perfectly the 
doctrine of their Divine Saviour, by the 
exemplary uprightnefs of their lives, and 
devoutly pray, that through him who bled 

and 



1 6 The Bkjfednefs of an 



I. 



^- and died, their iniquities may be forgiven, 
and a greater portion of Divine grace be- 
flowed, fo that they may more fuccefsful- 
ly refill and overcome the affaults of temp- 
tation for the remainder of their lives. 
This was the forrow of the faints, whofe 
hiftory is in Scripture recorded, this was 
their petition for the pardon of fin, and 
the aid of grace, and we are entitled to 
fay that their prayers were heard. To 
walk after the Spirit, therefore, implies, 
that the believer is animated with a lau- 
dable ambition to avoid the commiflion of 
fin, and perform his duty both to God 
and man ; that this ambition influences the 
general tenor of his conduct, though ftill, 
alas! he may be fometimes taken by fur- 
prife, and yield to the power of that other 
law which warreth againft the law of his 
mind, and bringeth him into captivity to 
the law of fin. 

The experience of human life, as well 
as the bitter complaint of the apoftle Paul, 
^when reflecting upon the ftruggle which 
took place within him, from the contend- 
ing powers of thefe different laws, may 
convince us that the beft may fometimes 

err, 



Union with Chri/J. 1 7 

err, and will often give rife, on the part SE & M - 
of the believer, to the paffionate exclama- v^w 
tion, " O wretched man that I am, who 
iC fhall deliver me from the body of this 
" death?" But then the promifes of the 
gofpel will fupport his drooping fpirits, 
and lead him to thank God through Je- 
fus Chrift his Lord. Before we difmifs 
this part of the fubject, allow me to make 
one practical remark, which is, that the 
character of men can, with juftice, be de- 
termined only from the general terior of 
their conduct, and not from one or a few 
particular actions. Becaufe Job was once 
impatient, the world are not entitled to 
call in queftion his right to the title of 
the patient Job: Becaufe Peter was once, 
betrayed into imprecations, he cannot juft- 
ly be branded with the name of a pro- 
fane fwearer: Becaufe John once difplay- 
ed a vindictive temper, he cannot proper- 
ly be termed the unmerciful John. It is 
not from particular inftances of depravity 
in men, that any are authorized to draw 
a general conclufion with refpect to their 
real character. Let it then be our care, 
B my 



1 8 The Blejfednefs of an 

SERM. m y f r i enc l S) to form our opinion of others 
^r^^j only according to their general life and 
converfation. For if we fhould form Our 
opinion upon other grounds, where, I be- 
feech you, fhould we find the man who 
could in a ftricl: fenfe, be faid to walk 
after the Spirit. No fuch man could pof- 
fibly be found, " for all have finned, and 
" come fhort of the glory of God." The 
character of thofe then who are freed from 
condemnation is briefly this: They are 
fuch as reft upon Jefus with all the hu- 
mility Of faith, and endeavour, through 
the aid of grace, to manifeft this faith, by 
refitting the efforts of natural corruption, 
by afpiring to as near a refemblance as 
poflible to the Divine ftandard of perfec- 
tion, and who, though they may fome- 
times fall into temptation, return cheerful- 
ly to the fpiritual combat, with a fincere 
contrition for their fins, and with more 
fervent prayers for grace to help them in 
the time of need. 

In the mean time, let me conclude this 
difcourfe with a fhort improvement of 

w 7 hat 



Union with Chri/i. 19 

what has been faid. Great and manifold SE ^ M - 
are the comforts which the affurance of \^rxj 
that union which fubfifts between the Sa- 
viour and believers, muft impart to the 
foul. Jefus will afTuredly communicate 
the gifts and graces of his Spirit to his 
faithful followers, making them thus par- 
takers of the Divine nature. The work of 
fan&i fixation is not left to feeble man to 
perform; the Lord Jefus hath undertaken 
it, and every difficulty, however great, all 
obftacles, however numerous, evaniih be- 
fore the power of him who is invincible. 
For thus faith an apoflle, " I am confident 
a of this, that he who hath begun this 
c< good work in you, will perform it a- 
" gainft the day of Jefus Chrift.' > Chrift- 
ians, you have no reafon whatever to dif- 
truft the power or the promife of your Sa- 
viour. Marvellous events have already 
taken place to pave the way to your com- 
plete falvation. From the wonders of the 
paft, learn to expect the wonders of the 
future. Hath God become man? Hath 
the God of glory appeared in the fhape 
of a fervant? Hath he been crucified, 
B 2 dead 



20 The Blejfednefs of an 

SERM. c 5 ea( j an( j b ur j e( i ; n your nature? Be ye 
v^v\^ then ftrengthened in faith, give glory unto 
God. Imagine it not impoffible that the 
Lord can make you who are but the fons 
of men, the fons of God: That, from the 
rank of fervants, he can raife you to that 
of fons: And, from the grave exalt you 
to glory, and clothe you who are mortal, 
with immortality. Look then, believers, 
to the Rock of Salvation, from which, hope 
and confolation fpring, with all the confi- 
dence, but at the fame time, with all the 
humility of faith, and with grateful hearts 
adore and blefs the Lord God of Ifrael, 
who hath redeemed his people, by that 
aftonifhing plan of love of which Jefus is 
at once the foundation, the execution and 
completion; and devoutly intreat that He 
may be indeed " made unto you wifdom, 
" and righteoufnefs, and fan&ification, and 
" complete redemption." Let the impref- 
fion of thefe momentous truths dwell upon 
your minds: Let them not be ever effaced 
by the gaudy vanities of a fleeting and 
perifhing world. Whatfoever others may 
do, be this the fupreme defire of your 

hearts • 



Union with Gbrift. 



21 



hearts; be this the ardent and perpetual flu- SE R M - 
dy of your lives, to ferve your Creator and \^ry^j 
Redeemer. For if you again conform to 
the impious and ungodly pra&ices of the 
multitude, what will avail your profefiions 
of forrow for fin; what will avail your 
fongs of gratitude in praife of redeeming 
love; what will fignify your exhibitions 
of faith, and reliance on the Saviour's 
atonement ; what will avail your vows of 
reformation? Be affured they will avail 
you nothing. Quit you then, like men 
who look for the fecond coming of Jefus. 
Be ye ftrong in the Lord, and in the 
power of his might. Truft not the im- 
pulfes of your own hearts; they will de- 
ceive you, as they have already done. 
Profit by your paft experience of human 
frailty. Think of the temptations which 
have already proved fuccefsful in drawing 
you from the good paths of life. Watch 
and pray, that ye enter not into fimilar 
temptations. In lhort, " be ftedfaft and 
H unmoveable, always abounding in the 
" work of the Lord." Continue faithful 
to the end, and you mall affuredly poffefs 
B 3 the 



22 T'be Blejfednefs of an> &c. 

SERM. the inheritance which is incorruptible, un- 
y^v^sj defiled, that fadeth not away. And now, 
to the care of God, who careth for your 
fouls, in whofe fight their falvation is un- 
fpeakably precious, I do commit you, 
Chriftians, earneftly praying that his pre- 
fence may continually go with you, and 
that by his Spirit, he may feal you all 
unto the day of redemption. 



[ *3 ] 



SERMON II. 

The Blessedness of an Union with 
Christ. 



Romans viii. i 



There is therefore now no condemnation to 
them who are in Chrijl Jefus, who walk 
not after the fleflo^ but after the Spirit. 

XN formerly difcourfing from thefe words 
the following method was adopted: Firft, SERM. 
To illiiftrate the character of thofe to v^vn^ 
whom the apoftle in the text alludes, 
v/hen he fays, they " are in Chrift Jefus, 
" and walk not after the flefh but after 
<c the Spirit." Second, To contemplate 
the affertion which he makes refpe&ing 
them, " There is therefore now no con- 
" demnation to them:" And then con- 
clude the whole with a few remarks in 
B 4 the 



24 The Blejjfednefs of an 

SERM. ^g wa y f improvement. The firft branch 
K^ry>u of the fubje£t has been already treated at 
confiderable length. In confidering the 
firft part of the character of thofe who 
are in Chrift Jefus, the fimilitude of the 
vine and the branches was introduced; a 
fimple, natural and beautiful figure, which 
ftrongly exhibits the infeparable connexion 
which fubfifts between the Saviour and 
his faithful followers, and the dependence 
which they muft necefTarily have on Him, 
the illuftrious Head of the Church, for fpiri- 
tual nourifhment and growth in grace. In 
confidering the fecond feature in the cha- 
racter, namely, that they u walk not after 
" the flefh, but after the Spirit," a feature 
which naturally arifes from the former, it. 
was remarked, that the opinion of thefe 
who exalt good works at the expence of 
faith, and of thofe who prefume upon faith 
when it is not accompanied by good works, 
appear to be equally groundJefs : fince 
faith is the only root from which accept- 
able obedience can ever fpring; fince ge- 
nuine faith can be manifefted by obedience 
alone, and fince this obedience cannot pof- 
fibly fecure Divine commendation without 



Union with Chrifl. 2$ 

a juft and proper reliance on the perfect SERM. 
righteoufnefs and complete expiation of v^v>^ 
the Saviour, which have removed every 
impediment to men's acceptance with 
God. 

After having thus fhewn the union of 
Chriftian faith and obedience, it was next 
remarked, that as the human heart, in 
every cafe, ftill retained a remnant of cor- 
ruption, no man could, in a {met fenfe, 
be faid to walk after the Spirit. This af- 
fertion was proved from the failings and 
fins of the moft eminent faints which arc 
recorded in the facred hiflory. Men who, 
though they generally fupported with credit 
their religious profeffion, and were undoubt- 
edly the favourites of Heaven, manifefted 
the moft melancholy evidences of human 
frailty, by yielding fometimes to the dictates 
of that law of corruption which flatly con- 
tradicted the law r of God, which they 
were bound to refpect, and which, in the 
general tenor of their lives, they fteadily 
and confcientioully obeyed. From this it 
was inferred, that " walking after the Spi- 
" rit," evidently implied that the believer 
was animated with a holy ardour of foul 

to 



16 The Blejfednefs of an 

SERM. t0 avoid fin, and pra&ife godlinefs; that 
v^yn^ this ardour influenced his general temper 
and deportment, though he might ftil.l, 
during the intricate and dangerous jour- 
ney of life, exhibit the fymptoms of na- 
tural imperfection, and prove, that as no- 
thing under the fun was wholly pure, he 
was conflrained to wait for the period 
when the Saviour in whom he trufted, 
mould prefent him without fpot or blem- 
ifh to his heavenly Father. But that, in- 
ftead of viewing his natural weaknefs and 
propenfity to evil as apologies for his fpi- 
ritual wanderings, he uniformly confider- 
ed fin as inexcufable in any of God's rea- 
fonable creatures, fmcerely bewailed his 
own commiffion of it, and devoutly in- 
treated the God of all grace to transform 
him ftill more and more into his blefled 
image, by purifying his foul even from 
the flighteft corruption, and qualifying him 
for the faithful and honourable difcharge 
of every Chriftian duty. Without dwel- 
ling any longer on the confideration of 
the character which is delineated in the 
text, let us now proceed to confider the 
afTertion which the apoftle makes refpecl:- 



Union with Chrift. 27 

ing all who poflefs this character, " there SERM. 
" is therefore now no condemnation to \^^j 
" them." 

It is obfervable, that the apoftie does not 
aflfert that there is no fin in them, nothing 
in its own nature worthy of condemnation. 
Had he thus exprefled himfelf, he would 
have plainly contradicted the aflertions 
which are to be found in the 7th chapter 
of this epiftle. The account which he 
gives of the nature of fin is uniformly the 
fame, that it is exceeding finful, and work- 
eth death. Indeed, Chriftians, fin muft 
ever continue the unchangeable object of 
God's abhorrence, and finally iflue in the 
deftruction of all who deliberately perfe- 
vere in rejecting the offers of grace. If 
the apoftie had faid, " There is therefore 
" no" fin, and, confequently, nothing 
which deferves condemnation, in " thofe 
" who are in Chrift Jefus, and walk not 
Ci after the flefh, but after the Spirit," his 
account of the matter, taken as a whole, 
muft, with juftice, have appeared to be 
ftrikingly inconfiftent. For, in this cafe, 
his bitter complaint, of " O wretched man 

" that 



23 The Blejfednefs of an 

SERM. « that I am, who fhall deliver me from 
\s>y>u " the body of this death?" would have 
been altogether unnecefTary. No, Chrift- 
ians, the infpired apoftle had the moft pro- 
per views of the malignity of fin in what- 
ever fubje£t it was found; and, when writ- 
ing to his Roman converts, with the ftricT> 
eft impartiality, with the moft decided re- 
verence for the facred immutable laws of 
truth, he informs them exprefsly, that he 
knew, in himfelf, that is, in his flefh, dwelt 
no good thing : For, adds he, " to will is 
u prefent with me, but how to perform 
<c that which is good I find not. For the 
" good that I would I do not; but the 
" evil which I would not, that I do. I 
u find then a law, that when I would do 
" good, evil is prefent with me. For, 
" though I delight in the law of God, 
" after the inward man," though I ear- 
neftly, and with the utmoft pleafure, 
ftrive to perform the law of God, and 
bitterly lament the flighteft deviations from 
it, " I fee another law in my members, 
ic warring againft this law of my mind, 
" and bringing me into captivity to the 
" law of fin," that law which is, alas! 

too 



Union with Ghrifl. 29 

too agreeable to the temper and difpofi- SERM. 
tion of my animal frame, that necefTary, v^v-v^ 
but fubordinate part of my compounded 
being. Thefe were the holy Paul's con- 
feflions to the difciples at Rome, refpecl:- 
ing his real character and fituatton : Thefe 
laid a proper foundation for his heavy 
complaint. And if fuch was the (late of 
a man whofe underftanding was eminently 
enlightened by the knowledge of the truth, 
who was one of the favoured objects of 
Divine infpiration, and whofe breaft was 
warmed with the mod fervent zeal for the 
honour of the Lord, with the moll decid- 
ed attachment to his righteous law, is 
there, Chriftians, any room left for boaft- 
ing? Is there any apology for the indul- 
gence of fpiritual pride ? And can any in- 
dividual amongft us, behold with the eye 
of fcom a fellow-fervant of Jefus, and 
proudly pique himfelf on being more up- 
right than he ? No : Boafting is for ever 
excluded. The declarations of the apoftle 
ftrike at the root of fpiritual pride, and 
ihew Chriftians the ftate of their original 
character, that they in themfelves, " are 
u poor, and miferable, and blind, and na- 

« ked, n 



30 The Blejfednefs of an 

SERM. tt ked) » and that « it is of the Lord > s 

k^txj <c mercies that they are not confumed, and 
" becaufe his compaffions fail not." Since, 
therefore, the power of fin within us is not 
wholly deftroyed, while we are the inha- 
bitants of earth, we are led, my friends, to 
form a jufter eftimate of our obligations to 
the infinite mercy of God, and of that 
fignal deliverance which the Saviour hath 
wrought, than we could have otherwife 
done. For his humiliation, fin lives with- 
in the Chriftian, though its former pow r er 
is abridged, that he may know the un- 
fpeakable benefits which arife from grace, 
and be led to have continual recourfe to 
its fovereign aid. And indeed, except, by 
experience, he felt the power of fin to 
over-rule him, he would never have known 
that difgraceful bondage under which he 
lay by nature, nor that incomparable grace 
of Chrift, through which he hath obtain- 
ed deliverance. Therefore, fo often as he 
is troubled with the dictates of corruption, 
he may well confider, that if the remnant 
of the old man produce fuch ftrong and 
reftlefs temptations, in what manner it 
would tyrannize over him if it were living 

in 



Union ivitb Chrift. 31 

in the fulnefs of its ftrength and vigour. SE ^ M - 
And this confideration may lead him to \^-^j 
adore and blefs the Father of Mercies, who 
hath blunted the darts of this inveterate 
enemy to human repofe and felicity. 

But to return to a ftri&er illuftration of 
this afiertion in the text, <c there is there- 
'* fore now no condemnation to the faith- 
'.' ful fervants of Jems." The words 
" therefore" and " now," evidently refer to 
the laft verfe of the 7th chapter, where 
the apoftle, after having uttered the com- 
plaint which hath been already noticed, 
proceeds to exprefs his thankfulnefs to God 
through Jefus Chrift his Lord. Let us, 
therefore, Chriftians, in the profecution of 
the fubjecl:, arrange our reflections in the 
following order: 

Firft, Confider the condemnation to 
which man, by nature, was expofed, and 
which mall inevitably be pronounced a- 
gainft all, who, being favoured with the 
opportunity of knowing Chrift, allow the 
opportunity to pafs unimproved, and leave 

this 



32 7 he Blejftdnefs of an 

SERM. {-fog world i n a ft a ' te f difunion from 
\^s*y^j him. 

Second, The means which the Almigh- 
ty employed in his wifdcm to refcue men 
from this condemnation. And, 



Third, The ftrong and convincing proofs 
which are exhibited of the fovereign effi- 
cacy of thefe means. 

That the Author of our exiftence is a 
Being of unfullied, immutable purity, is a 
truth which all muft readily allow. That 
perfect righteoufnefs being an attribute in- 
ieparable from his character, he can take 
delight in thofe alone who refemble him 
in this moral excellence, though Hill at an 
infinite diftance, is another truth w T hich is 
indifputable. For, in the very nature of 
things, every being muft be attached to 
thole who pofTefs fentiments congenial with 
his own, and regard with averfion thofe 
who maintain a character diametrically op- 
pofite. That the God of unfpotted pu- 
rity mould defire to have the reafonable 
creatures whom he had formed, affimilat- 

ed 



Union with Chrijl. $$ 

eJ ia chara&er to his blefled image, is S£ R M - 
evident, from a confideration of his Di- \^^kJ 
vine benevolence, who being unchange- 
ably happy himfelf, is willing to commu- 
nicate happinefs to his offspring, and who 
knows that righteoufnefs and happinefs are 
fo interwoven with each other, that the 
abolition of the former neceflarily produ- 
ces the deftru&ion of the latter. That the 
Almighty could have formed man inca- 
pable of fin, every one will acknowledge 
who views his power, as it really is, irre- 
fiftible. That he formed him at firft per- 
fectly innocent, totally unacquainted with 
fin, the Scriptures, thofe infallible guides 
to the knowledge of truth, pofitively de- 
clare. But that, having given him a law 
for the regulation of his conduct, God left 
him entirely to the freedom of his own 
will, either to obferve or tranfgrefs this law, 
the oracles of infpiration alfo declare with 
equal precifion. The event which follow- 
ed the publication of the firft command, 
or rather prohibition, which the Almigh- 
ty had iffued to his fubjecT:, man, is uni- 
verfally known. The prohibition was 
flighted: and man rafhly dared to com- 
C mit 



34 The Blejfednefs of an 

SERM. m j t ^ trefpafs againft his Creator, a treft 
v^v*^ pafs, which was to be accompanied by 
confequences the moft fatal to his prefent 
peace and future happinefs. Sin, the ob- 
ject of God's invincible averfion, having 
once fecured the poffeffion of the human 
heart, fpeedily began to exercife the moft 
defpotic power over her fubdued and help- 
lefs captive. The numerous defcendants 
of the firft man felt the preflure of her 
iron yoke, and by their implicit fubmiffion 
to her tyrannical dictates, fully manifefted 
that man was not indeed the individual 
creature who fprung from the hands of 
the Almighty, and had paradife afligned 
to him as his moft fuitable refidence. Such 
being the fituation of Adam's pofterity, 
with refpecT: to moral character, the Righ- 
teous One, who is the declared foe of the 
workers of iniquity, could not poflibly 
look on this terreftrial world, and a fecond 
time declare that all the creatures were 
good. The child of reafon was now a 
fad exception from the general rule. He 
w r as clothed with evil: his heart was fet in 
him to do evil, and only evil continually. 
What was then the treatment which he 

deferved 



Union with Chri/i. 35 

deferved to meet from the hands of God? S£ R M - 
Not furely the treatment of a child who v^v^ 
never had forgotten, never abufed parental 
kindnefs, but uniformly exhibited the du- 
tiful fentiments of filial love and attach- 
ment. It was the punifhment due to a 
difobedient child, which man richly me- 
rited: It was the punifhment adjudged to 
the fubjecl: who had been convi&ed of 
treafon againft his legal and rightful fove- 
reign. From the mouth of the immutable 
Jehovah the fentence had ifTued which 
was to follow tranfgreffion, <c In the day 
" thou eateft, thou fhalt die:" And again, 
" The foul that finneth, it fhall die." 
Who then mail prefurne to controvert the 
will of God ? Who can ftay his hand from 
the execution of his purpofe? None. What 
then was the fituation of men ? Miferable 
beyond conception. X!iere was no eye to 
pity them : No hand could avert the righ- 
teous judgment of the Almighty. Tem- 
poral, fpiritual, eternal death, was their 
certain, inevitable portion. The power, 
the juftice, the purity, the veracity of the 
Creator, were all in arms againft them. 
Chriilians, reflect on the anguifh which 
C 2 the 



2,6 J be Blejfednefs of an 

SERM. tne f ou j enc l ures w hen it is forced to fifth 
v>v^ en to the keen reproaches of confcience, 
after the commiflion of fin, and think of 
the woful Mate of the natural man. He 
fleeth when none purfueth him: he endea- 
vours even to fly from himfelf, but from 
himfelf he cannot fly. The vicegerent of 
Heaven ever maintains the refidence which 
was originally appointed to her: and the 
creature entrufted to her care, if he meets 
not her approving fmile, muft expecl to 
encounter her heart-rending frown. For 
him, while he remains deftitute of the 
knowledge which Chriftianity imparts, a 
fir anger to the fpiritual joys which it con- 
veys to the foul, for him there can be no 
inward peace. Confcience decides againft 
him: and God, who is greater than his 
confcience muft condemn him. The hour 
of. death arrives: The feafon of mercy 
paffes: The tribunal of the Creator is in 
view. Think, think of the fearful ftate of 
that foul, which, loaded with fins unexpi- 
ated, prefents itfelf before its God. For 
no fin can it frame an excufe: It ftands 
felf-condemned, and awaits the fentence 
which is to feal its irrevocable fate, with 

all 



Union with Cbrift. 37' 

all the as;onv of defpair. Ye who are en- SERM. 

. ... n. 

dowed with reafon, ye who, in addition to v^/vn^ 

this precious gift, enjoy the light of the 
gofpel, be exhorted to flee from the wrath 
which is to come: For dreadful, unfpeak- 
able, inconceivable is that wrath. They 
who are not able to ftand in the judgment, 
{hall be for ever baniihed from the pre- 
fence of God, and from the glory of his 
power. Happinefs fhall therefore be in- 
finitely beyond their reach: And every 
thing which is evil, all circum fiances which 
are moll diftreffing to immortal fpirits, 
which cannot be diverted of the power of 
reflection, mull by them be experienced. 
The thought of what they once were; of 
the precious opportunities that they have 
irretrievably loft; of that cup of blifs which 
*hey have ramly darned to the ground, 
will fill their fouls with the exquilite an- 
guifh of remorfe. And the confideration 
of their deplorable ftate, while the ceafelefs 
ages of eternity continue to roll, will ever 
keep alive the unavailing figh of forrow, 
the feelings of defpair, greater than mortal 
man can conceive. Nor are thefe re- 
marks, Chriftians, the offspring of conjee- 
C 3 ture 



38 The BUJfednefs of an 

SERM. ture . The Bible is in your hands: Read, 
v^v^r then, and know the authority on which 
they reft. The want of internal peace 
during life; a fearful looking for of judg- 
ment at the arrival of death; and the actual 
execution of this judgment in the world of 
fpirits, are, therefore, my friends, fo many 
articles in that fentence of condemnation 
which fhall be pafled on the ungodly, and 
which the Scriptures declare every indi- 
vidual of mankind muft have fufFered, had 
not the omnipotent God, mercifully inter- 
pofed to comfort, encourage, and redeem 
his fmful creatures. 

This leads us to confider, in the fecond 

place, the means which God hath ufed to 

refcue men from the condemnation which 

a righteous law muft otherwife have pro- 

' nounced. 

Though men, by following the example 
of their firft anceftor, had highly difho- 
noured God, and added to the weight of 
original fin a heavy load of actual tranf- 
grefiions, yet the cheering promife which 
had paffed from the Almighty, in the ear- 
lieft period of human apoftacy, could not 

fail 



Union with Chrifi. & 

fail of meeting a full accomplishment. Juft SERM. 
and righteous as was the Moft High, his y^^xJ 
heart yearned towards his degenerate chil- 
dren, and, with the eye of compaflion, he 
beheld them ready to fink under the awful 
fan&ions of a violated law. Mercy plead* 
ed for the pardon of the condemned cri- 
minal : But the gentle voice of mercy 
could not poffibly be heard, unlefs the 
demands of juftice were, at the fame time, 
duly regarded, and the honour and purity 
of the moral government of God effedtual- 
ly fecured and promoted. Since it was 
therefore neceflary to preferve the conflu- 
ence of the Divine character, and fince this 
end could not poffibly be attained, unlefs 
expiation, complete expiation, mould be 
made for the fins of mankind, the God of 
Love gracioufly provided a fubftitute for 
them, who being without fin himfelf, 
could fuffer in their room, and by his vo- 
luntary fufferings fecure the bleflings of 
falvation to that race whom he was ap- 
pointed to reprefent. Accordingly, Chrift- 
ians, Jefus, your Saviour, to whom the 
promife granted to the firft man imme- 
diately referred, to whom the ceremonies 
C4 of 



40 The Blejfcdnejs of an 

SERM. of the Mofaic law ultimately pointed, by 
\^^j the moft ftriking and apt fimilitudes, and 
whom a fucceffion of prophets mentioned 
in a variety of predictions, defcended from 
heaven, the habitation of glory, and con- 
defcended to lead a life of obfcurity and 
indigence upon earth, amidft his rebellious 
fubje&s. 

As it was one of the great and valuable 
purpofes of his miffion to make an end of 
fin, which had occafioned fo much difho- 
nour to God, and wretchednefs to man- 
kind, and to bring in everlafting righteouf- 
n„efs, that beloved of the Lord, that un- 
changeable friend of men, ftricily fub- 
mitted, in the minufeft points, to the law 
which had been publifhed by himfelf, thus 
magnifying the law, and making it ho- 
nourable, and fupplying the deficiency that 
muft be found in the righteoumefs even 
of his moll perfect followers. But as it 
was abfolutely required that this reprefent- 
ative of the human race mould alfo fufTer 
the punifhment which muft have been ex- 
ecuted upon them, if he had not interpof- 
ed, the Redeemer not only obeyed the 
law, but alfo cheerfully fubmitted to the 

infliction 



Union with Chrift. 41 

infliclion of its heavieft penalties. Several S ^RM. 
feenes of his fufferings are beyond the ex- v^yv^ 
tent of men's comprehenfion : They were 
indeed inconceivably acute. And the cir- 
cumftance need not furprile us, fmce we 
are afTured, that, in addition to his bodily 
pains, which were highly diftrefsful to hu- 
manity, he alfo endured the agonies of 
foul, which proceeded from the immenfe 
prefTure of Divine wrath, inflamed againft 
fin, in confequence of the dishonour which 
it had thrown upon the purity of God's 
law. Upon the crofs, then, this illuftrious 
fufferer, though to human view, he ap- 
peared the moft helplefs of mortals , was, 
in reality, obtaining a victory unfpeakably 
more glorious than any which had before 
been recorded, or ever mall be recorded, 
in the annals of time. He was overthrow- 
ing death, and him who had the power 
of death : He made, at this important cri- 
fis, the pillars which fupport the throne of 
the prince of darknefs, to make and trem- 
ble from their loweft foundations. Now, 
therefore, that Chrift died the Juft for the 
unjuft, there is, there can be no condem- 
nation to his fervants. In human trans- 
actions, 



42 The BleJJednefs of an 

SJlRM. a( f t ;ons, when a furety fatisfies the utmoft 
v^^o^ demands of the creditor, in confequence 
of the bankruptcy of the original debtor, 
the creditor has no claims whatever, in 
law, againft the debtor: He is completely 
discharged from the obligations of his 
bond, which is immediately cancelled. In 
the fame manner, Jefus, the appointed 
furety of man, hath, by the fuffering of 
death, for ever cancelled the debt which 
he had contracted to Divine juftice, and 
therefore, in equity, the fentence of acquit- 
tal is palTed upon all who believe in his 
name, and obey his righteous commands. 
For thus faith the Saviour, " He that hear- 
" eth my word, and believeth on him 
c \ who fent me, hath everlafting life, and 
" mall not come into condemnation, but 
" is paffed from death to life." Great and 
precious then, are the bleffings and hopes 
of thofe, who being in Chriit. Jefus, and 
earneftly ftriving to walk after the Spirit, 
in a perpetual warfare with the corrupt 
dictates of the heart, are freed' from the 
condemning fentence of the law. For, 
now, though they are fubjecl:, often to the 
reproofs of conference, in confequence of 

their 



Union with Chrift. 43 

their fplritual wanderings, her reproofs SERM. 
produce only humility and forrow, but not v^-v^ 
defpondence, far lefs defpair. They know 
that the Supreme Being is rendered, through 
the interpofition of Jefus, propitious to the 
fupplications of his frail and feeble fer- 
vants, and their hearts are comforted with 
the aflurance, that whatfoever they (hall 
afk the Father, in his name, which is ef- 
fential to their happinefs, they fhall re- 
ceive. Though their obedience to the law, 
falls infinitely fhort of its purity and ex- 
tent, they need not be alarmed, left their 
incomplete obedience be preferred againft 
them, as the juft ground of their condem- 
nation, for Jefus is the Lord their Righ- 
teoufnefs, and their faith in him (hall be 
imputed to them for righteoufnefs. View- 
ing their heavenly Father as the God of 
Love, a reconciled God through Jefus 
Chrift, they can leave the world with all 
the exultation of hope, knowing that death, 
from the fear of which they have been de- 
livered, is to them the harbinger of peace, 
the forerunner of enjoyment, the introduc- 
er to the land of unfullied innocence, un- 
allayed, unchangeable blifs. And when 

they 



44 The Blejfcdnefs of an 

SERM. they take their ftand before the dread tri- 
x^rs^j bunal of Omnipotence, the fmiles of Him, 
who is not merely their judge and decid- 
er of their fate, but alfo their friend and 
elder brother, fhall awaken in their fouls, 
the afTurance of that eternal bleflednefs 
which he hath purchafed. When He fhall 
welcome them as his faithful difciples, and 
pronounce their acquittal, and aflign them 
the glorious recompence of reward, in the 
view of angels and of men, before he paf- 
fes the verdicT: of condemnation on thofe 
of their fellow-creatures, who had fcorn- 
fully fpurned the proffered falvation, what 
peace, what joy, what gratitude, what de- 
votion and praife fhall occupy the facul- 
ties of the foul, and engrofs every feeling 
of the heart. Rejoice then, ye whp are 
in Chrift Jefus, allied to him by the power 
of faith, and drive, with humble confi- 
dence in his almighty aid, to acT: as be- 
cometh his fervants: Rejoice, and be glad, 
for the fabric of your hope has a Rock 
for its foundation, a Rock unmoveable and 
eternal as the throne of the Almighty. 

Who 



Union with Chrift. 45* 

Who then can e'er divide you more, SERM. 



From Jesus and his love; 
Or break the sacred chain that binds 
The earth to heaven above? 

Let troubles rise, and terrors frown, 
And days of darkness fall ; 

Thro' Him, all dangers you'll defy, 
And more than conquer all. 



In the third place, let us, Chriflians, 
briefly review fome of the evidences which 
prove the efficacy of the Saviour's atone- 
ment. 

That he died for our fins, to free us 
from the condemning fentence which thefe 
fins juftly merited, we have already re- 
marked. But if death had retained him 
within the boundaries of his dark domain, 
notwithstanding the declaration, that on 
the third day he mould be reftored to life, 
our preaching, according to the apoftle, 
would be vain, and your faith alfo vain. 
But, in fulfilment of his own predi&ion, 
" He was declared to be the Son of God 
<c with power, by the refurre&ion from 
<c the dead." God raifed him up, and 
mewed him openly, unto witnefTes chofen 

before 



II. 



46 The Blejfednefs of an 

SERM. before D f God, who faid none ether things 
v^y^z than the Prophets and Mofes did fay fhould 
come, " That Chrift ftiould fuffer, and that 
" he mould be the firft who mould rife 
** from the dead." Had he not a&ually 
rifen, the malicious infinuation of the Jew- 
ifh rulers would have been well-founded, 
and all might have confidered him, as 
they wifhed him to be confidered, as a 
deceiver of the people. Had he not rifen, 
no evidence whatever could have been ex- 
hibited fufficient to prove the efficacy of 
his death. But, as he rofe, a pofitive 
proof was given, that the God of Juftice 
had accepted his facrifice, as a complete fa- 
tisfaclion of all his demands, that human 
fins were expiated, and mercy could be 
extended to the faithful and the penitent, 
while the glory of the other perfections of 
Deity was promoted. Thus he was raifed 
again for our j unification, and therefore 
have we a lively hope, by the refurre&ion 
of Jefus Chrift from the dead. But he did 
not merely rife from the grave: He alfo 
afcended unto heaven, leading captivity 
captive, and receiving gifts for men, even 
for the rebellions, that the Lord God might 

dwell 




Union with Chrifl. 47 

dwell amongft them, by the gifts and gra- 
ces of his Holy Spirit, which the Saviour 
promifed to confer on his difciples. Let 
not then your heart be troubled, O believ- 
er ! for thus faith Jefus, " In my Father's 
" houfe are many manfions, if it were not 
* c fo, I would have told you: I go to pre- 
" pare a place for you. And if I go and 
" prepare a place for you, I will come a- 
4< gain, and receive you unto myfelf, that 
" where I am, there ye may be alfo." 
He hath taken his feat at the right hand 
of power, where he ever liveth to make 
interceffion for his people. '* If any man 
u therefore fin, we have an advocate with 
<c the Father, Jefus Chrift the Righteous, 
" who being made an High-Prieft for ever, 
" and being of an unchangeable priefthood, 
" is able to fave them to the uttermoft, who 
4C come unto God by him." All power 
in heaven and in earth is now committed 
into the hands of our adorable Saviour, to 
whom the Father " has given a name that 
" is above every name, that at the name 
" of Jefus every knee mould bow, of 
" things in heaven, and things on earth, 
" and things under the earth, and that all 

fliould 



48 The Blejfednefs of an 

SERM. « fhould ccnfefs him to be Lord, to the 

k^^j " glory of God the Father." 

Chriftians, can you poffibly require, can 
you ever receive, ftronger evidences of 
your Saviour's complete atonement, and 
of his power to refcue from condemnation, 
than thefe; that he hath rifen to fhew that 
his facrifice was accepted of God j that he 
hath afcended to mark out the path which 
leads to immortality; that he continually 
pleads your caufe; and that being exalted 
as a Prince and Saviour, all the attributes 
of Deity are exerted to fecure your com- 
plete falvation. What fhall we then fay 
to thefe things? If God be for us, who 
can be againft us, that is able to defeat the 
gracious defigns of Him who is omnipo- 
tent? <c Who fhall lay thing to the charge 
" of God's eled? It is God that juftifieth" 
believers, in confideration of the righte- 
oufnefs and expiation of his Son, and if 
He juftifies, " who is he that condemnetli" 
the followers of Jefus, <c who died, yea, 
<c rather, who is rifen again, who is even 
u at the right hand of God, making iri- 
" terceffion for them" all? Now, there- 
fore, that all thefe great events have taken 

place 



Union with Chrift. 49 

place, there is, there can be u no condem- SE ^M. 
i4 nation to them who are in Chrift Jefus, v^v^ 
" who walk not after the flefli, but after 
" the Spirit." 

To conclude: The confideration of this 
truly interefting fubjecl:, which, the more 
it is reviewed, prefents the greater com- 
fort and hope to the believing foul, may 
lead Ghriftians to banifh every doubt 
and every fear refpe&ing the certainty 
of their falvation, if they continue " ear- 
" neftly to contend for the faith which was 
" once delivered unto the faints." Clad 
therefore, in the armour of God, let them 
refill the attacks of thofe who would, 
were it poffible, fubvert this faith, and re- 
move it from the earth, fubftituting in 
its place, the delufions of the fancy, the 
offspring of an underftanding, which, 
however much it may be verfant in the 
knowledge of the world, is completely 
deftitute of the knowledge of our Cod 
and Saviour Jefus Chrift, which is alone 
effectual to the redemption of the foul. 
Let them grow in grace, and in the know- 
ledge of this bleffed Saviour and let thofe 
D who 



$o The Blejjednefs of an, &c. 

SERM. wno j iave hifherto cared for none of 
\^yv^ thefe things, who live as if they knew not 
they had a foul to be faved ; as they value 
the worth of this foul, as they fhall an- 
f wer to the great God at laft, let them ferious- 
ly reflect, that if fo many great events, if fo 
valuable a facrifice werejudgedneceffary by 
God to refcue men from condemnation, 
it is impoflible that they fhoukl efcape, if 
they neglect this great falvation. On their 
knees, let them fupplicate God to endow 
them with the grace of faith, to unite 
them to Jefus, to enable them to walk af- 
ter the Spirit, fo that they may be freed 
from the power, guilt and punifhment of 
fin,, fo that they may experience prefent 
peace and enjoy eternal bleffednefs. 



[ j* 3 



SERMON III. 

The Duty of Confessing Christ. 



Matth. x. 32, 33, 



Whofoever therefore Jlo all confefs me before 
men, him will I confefs before my Father 
which is in heaven. But whofoever Jlo all 
deny me before men, him will I alfo deny 
before my Father which is in heaven. 



i^UCH, Chriftians, is the beneficial ten- nT ,„ X/r 
I . SERM. 

dency of the religion of Jefus, fo adapted ill. 
is it to the promotion and fecurity of hu- v -^ v '^- 
man happinefs, fo abundant in its difplays 
of the grace and mercy of our heavenly 
Father, and fo eafy and pleafant in all its 
pofitive inftitutions* that to the contempla- 
tive mind, it muft appear aftonifhing that 
any mortal to whom this grace is freely 
D 2 offered 



$2 The Duty of 

SERM. offered, without money and without price, 
v^vxJ fhould either contemptuoufly rejedt or care- 
lefsly negleft this invaluable, this heaven- 
ly gift. Aftonifhing, how T ever, though it 
be, it is a certain truth, that thoufands 
prefer the darknefs to the light, and hug 
the ignominious chains which fin hath 
thrown around them, inftead of embracing 
the glorious liberty of the fons of God. 
Our bleffed Saviour well kneytf that his 
crofs would be a {tumbling block to fome, 
and to others appear to be only foolifhnefs. 
His difcourfes, in confequence of the know T - 
ledge which he poffeffed, regarding the 
different reception which his gofpel would 
meet from various defcriptions of men, 
were generally compofed of promifes to 
animate, and of threatenings to deter, thus 
exhibiting at once, to the view of man, 
life as the recompence of his faith and 
obedience, and death as the merited pu- 
nifhment of his obftinate infidelity and 
determined tranfgreffion. The verfes which 
have been now read, exhibit a fpecimen 
of this mixture of promife and menace; 
a lively reprefentation of the happy con- 
fequences that refult from our acceptance 

of 



Confejjing Chrift. S3 



111. 



of Jefus, as he is offered to us in the gof- SERM 
pel, as our Prophet to inftruft, as our 
Prieft to fave us, as our King to command 
us, and of the dreadful effects that will in- 
evitably flow from our rejection of him 
in any of thefe characters. " Whofo- 
ever mail confefs me before men, him 
will I confefs before my Father who is 
in heaven. But whofoever fhall deny 
me before men, him will I alfo deny 
before my Father who is in heaven." 



It is propofed, in the following difcourfe, 
to confider the import of confeffing and 
denying Chrift before men, and the con- 
fequences which will certainly attend the 
one and the other of thefe acls. 

In confidering the import either of con- 
feffing or denying Chrift, it may be pro- 
per to make a twofold diftindtion : The 
confeffion or denial of the Saviour, 

Firft, In his doctrines. And, 

Second, In his precepts. 

D 3 Firft, 



54 The Duty of 

SERM. fi^ fa^ j et us con f 1( } er t h e character 
v^ry^ of thofe who confefs or deny Chrift in 
the fublime and interefting do&rines which 
he taught. 

They who confefs the Saviour in his 
doctrines, receive thefe as the oracles of 
the all-wife God, and as fuch, confider 
their authority to be indifputable. The 
peculiar doctrines of Chriftianity cannot all 
be confidered, even briefly, in a fingle dif- 
courfe. At prefent, therefore, we fhall fe- 
lect two of thefe doctrines for the fubject 
of contemplation. The efficacy of our 
Saviour's atonement, for the pardon of 
fins, through faith in his name: And the 
fanctifying influence of the Spirit of God 
over the hearts and confciences of men. 

That a Mediator was neceflary, in or- 
der to reconcile man with his offended 
Maker; that no perfon could aft in the 
capacity of Mediator, unlefs he was a Di- 
vine perfon, are truths which Jefus Chrift 
hath pofitively declared to man. The hu- 
man race were juftly regarded by God, 
in the light of criminals: As fuch, they 
merited punifhment, and could not poffi- 
bly have efcaped it, if the Almighty him- 

felf, 



Confepig Cbrift. 55 

ielf, whom they had offended, had not SSjgft 
been pleafed, out of his infinite mercy, to v^v^ 
iaterpofe in their behalf. But if pardon 
had been proclaimed to man without com- 
plete expiation being made for his trani- 
greffion, the mercy of Jehovah would 
have been glorified at the expence of the 
other perfections of wifdom, power, holi- 
nefs,juftice and truth, which are no lefs 
effential to the Divine character than mer- 
cy. If this had taken place, the characler 
of the all-perfea God (with profound re- 
verence be it fpoken) muft have appeared 
imperfed to his creatures. In what man- 
ner then, could the Divine character be 
exhibited to the univerfe, all-perfea as it 
really is, while, at the fame time, the par- 
don of man could be pronounced, and the 
bleffings of falvation bellowed. Evident- 
ly by the expiation of human guilt. And 
who was qualified to make this expiation? 
Not an angel, not even the higher! angel, 
who miniftered in the prefence of God. 
For it was impoflible for him to perform 
more than his duty required, and the obli- 
gations under which he lay to the great 
Creator, not only for calling him forth in- 
D 4 t0 



$6 The Duty of 

SERM. to exiftence, but alfo for preferving him 
k^<^j in that exiftence. If then, no individual 
of the angels, who are fpirits of a nature 
more pure and perfect than man, could 
ftand as a ihield to defend the criminal 
from merited chaftifement, how much lefs 
was a mere man capable of executing this 
arduous enterprize? If then, no creature 
could fafely undertake the reftoration of 
man; if no expiation, even though prof- 
fered by a creature, could confidently, 
with the perfection of Deity, be accepted, 
it is obvious, that the Mediator whom the 
helplefs fituation of mankind required, was 
greater than a creature, was, in fhort, the 
all-powerful Creator, affirming the nature 
of the criminal, in order to be capable of 
thofe fufFerings which he had deferved, 
while he flill retained the unchangeable 
and incommunicable perfections of Di- 
vinity. The union which fubfifts be- 
tween the Divine and human natures of 
God the Son, who, in the character of 
man, was qualified for the office of Medi- 
ator of the new covenant of grace, is a 
fubjec~t, which, with all the ftretch and ex- 
ertion 



Confejftng Cbrift. 57 

ertion of his reafon, in his prefent flate of SERM. 
limited knowledge, man is totally unable v^v>^ 
fully to comprehend. This myfleiy of 
godlinefs, God manifeft in the fiefh, is the 
object of our reverential adoration: Nay, 
though it tranfcends the power of concep- 
tion, it is required as an article of our 
creed, becaufe the authority of the perfon 
who publifhed it to the world is indifput- 
able, and powerfully confirmed by the mi- 
racles which he wrought; miracles, which 
the Almighty never would have permitted 
in confirmation of a falfehood. Behold 
then, the Mediator, Chriftians, whom God 
hath appointed. As man, he was render- 
ed capable of fuffering ; as man, therefore, 
he did fuffer. As man, he yielded obedi- 
ence, in every refpecl:, in the minuteft ar- 
ticle, to the law, which in the character of 
God, he had publifhed. He was under 
no neceffity of demeaning himfelf fo far: 
It was his voluntary choice, to become o- 
bedient in ail things to the law, and even 
to that death which the law had denounc- 
ed againft tranfgrefibrs. And the obedi- 
ence which he yielded, and the expiation 
which) by furrendering his life, and endur- 
ing 



V 



5 8 The" Duty of 

™' ing the wrath of the Father, he made for 
^ry guilt, received an infinite value from the 
Divinity which he poffefled, in conjunction 
with humanity; and, confequently, every 
impediment to the fatisfa&ion of Divine 
juftice, and the extenfion of Divine mercy 
to rebellious man was completely removed. 
The neceffity and efficacy of the Saviour's 
atonement, are truths which cannot be de- 
nied, except by thofe who are refolved, 
either totally to reject the gofpel, or elfe 
to pervert its meaning, fo as to fatisfy the 
unjuftifiable pride of their own hearts. 
They, therefore, who confefs Jefus in this 
fundamental doctrine of his religion, are 
thofe, who, renouncing all dependence on 
their own righteoufnefs, truft to the per- 
fect obedience of the Son of God, and 
feeling the inefficacy of the moft fmcere 
repentance to expiate their fins, humbly 
confide in his meritorious death and pre- 
valent interceffion, for the Divine favour 
and acceptance. They are thofe indeed, 
whofe fentiment and language are, " Not 
" unto us, not unto us, but to thee, O 
$ Lord Jefus, be all the glory." They, 
on the- other hand, who deny the Saviour, 

by 



Confejfing Chrijl. 



59 



by the rejection of this do&rine, are men, 
who, having formed the moft abfurd views 
of the dignity of human nature, are un- 
willing to receive from the hands of an- 
other, a falvation, which they proudly 
imagine, they can, if they chufe, work 
out for themfelves ; who regard the coming 
of the Meffiah, and his refidence upon 
earth, merely as events ordained by God, 
that he might exhibit a blamelefs example 
of piety, and refignation, and juftice,- and 
benevolence, and charity, humility and felf- 
denial ; who carefully afcribe to him the 
merit of a good man, but induftrioufly 
with-hold from him the character of God, 
becaufe they arrogantly pretend, that no 
truth, which is not level with their im- 
perfect reafon, can be believed; or who, 
regarding the atonement as really requi- 
fite, propofe by their obedience, to render 
themfelves, in fome meafure, acceptable to 
God; thus (hewing, that they imagine the 
illuftrious Captain of Salvation is not able 
to fave them, unlefs they lend him their 
affiftance. Thefe men, furely, do not re- 
flect on a remark of Jefus to the difciples, 
" When ye have done all thofe things 

which 



SERM. 
III. 



s. 



6© The Duty of 

S f£ M# " w ^^ c ^ are commanded you, fay, we are 
v^^vv; " unprofitable fervants:" And that exprefs 
declaration of the apoftle Paul, " That 
" by the deeds of the law, mall no flefh 
" be juftified in his fight;" or they 
never would give way to thofe delufive 
and ill-founded nqtions of acceptance with 
God. 



The fandHfying influence of the Spirit, 
upon the hearts and confciences of men, 
was the fecond doctrine which we propof- 
ed briefly to confider. 

That the human heart is naturally de- 
praved, averfe from godlinefs, and prone 
to fin, is another truth, which muft ftrike 
forcibly, the contemplative mind. That 
no exertion on the part of man, unaccom- 
panied with the aid of Divine grace, can 
effect fuch an alteration of the principles 
and affections, as to lead him to a cordial 
acquiefcence in the plan of falvation through 
Jefus Chrift, which the wifdom of Heaven 
devifed, and to a warm and grateful ac- 
ceptance of the offers which the Redeemer 
makes, is declared in the moft explicit 
terms in the gofpel. " No man," faid 

Jefus, 



Confejfing Chrtft. 



6l 



Jefus, " can come to me, except the Fa- 
" ther, which hath fent me, draw him." 
That is, No man is able to change his own 
heart and affections, except the Spirit, 
granted in confequence of fincere and fer- 
vent fupplication to God, root out from 
him the corrupt principles that fin had in- 
troduced, and in their room, fubftitute the 
heavenly principles of faith, and love, and 
obedience. cC No man," faith the apoftle, 
in his firft epiftle to the Corinthians, ** can 
" fay that Jefus is the Lord, but by the 
Holy Ghofl ; and no man, fpeaking by 
the Spirit of God, calleth Jefus accurf- 
ed." The fame apoftle declares, " That 
we are juftified in the name of the Lord 
Jefus, and by the Spirit of our God; 
whereby we are fealed unto the day of 
redemption." And again, " We are fav- 
ed by the wafhing of regeneration, and 
renewing of the Holy Ghoft, which is 
fhed on us abundantly through Jefus 
" Chrift our Saviour." And to mention 
only another paffage, " Except," faid our 
Lord to Nicodemus, " except a man be 
" born of water and of the Spirit," that 
is, unlefs he hath experienced the trans- 
forming 



6ERM. 
III. 



cc 



cc 



cc 



cc 



V 



62 Tie Duty of 

s ™" forming and fan&ifying influence of Di- 
\~^r*sj vine grace, iC he cannot enter into the king- 
" dom of God." Thefe paffages are cer- 
tainly fufficient to prove the neceflity of 
the Divine influence over the heart of 
man, and the impoflibility of. his ever de- 
firing falvatioh in the way which God 
hath appointed; the impoflibility of his 
ever attaining to the character of a difeiple 
of Jefus, and of maintaining that character 
after it is attained, unlefs he is endowed 
with the grace of God to fan&ify and 
ftrengthen him, and the wifdom which 
defcendeth from above to direct him in 
all his ways. 

They, therefore, who confefs the Savi- 
our before men, in this other peculiar doc- 
trine which he fo carefully publifhed, will 
acknowledge the weaknefb and finfulnefs 
of their nature, that they were dead iri 
trefpafies and fins, totally unable to ef- 
fect their own reformation in heart and 
manners, and with the apoflle, will de- 
clare, " It is alone by the grace of God, 
" they are what they are." Serifibte, that 
" it is not in. man who walketh, to direct 
" his own Heps," and that they cannot, 

with 



Con/effing Cbrift. 63 



III: 



with fecurity, depend on their own ftrength, S ^RM 
they will be earneft with God to bellow 
upon them a ftill more plentiful effufion 
of his Spirit, fo that they may abound in 
good works, to the praife of the glory of 
his grace. They, on the contrary, who 
difclaim this doctrine, are fuch as imagine 
that it is entirely in their own power^ 
without calling in any foreign aid, to be- 
come wifer and better; who, actuated by 
the pride of human underftanding, are 
refolved that they and they alone, mall 
have the merit of their own reformation, 
whofe arrogant hearts are alienated from 
God, by the dominion of their own pa£- 
fions, and revolt from the thought of 
humbling themfelves in the dufl before 
the all-pure God, and calling themfelves 
entirely upon his mercy, through Jefus, 
for fanctification and complete redemp- 
tion. They, in Ihort, who may be truly 
laid to confefs Jefus in the doctrines which 
he taught, are men of a humble and low- 
ly Spirit, who willingly come to learn at 
his feet, the leflbns of fpiritual knowledge, 
and fatisfied with what he hath been pleaf- 
ed to reveal, firmly believe it, begging 

God 



64 The Duty of 

SERM. g 0( j t0 j^gip t heir unbelief, and to increafe 
k&*y*sj an d ftrengthen their faith in the Saviour; 
to enlighten the eyes of their understand- 
ing, that they may duly comprehend the 
truths which, in this vale of mortality, he 
hath defigned mould be underftood, and 
to enable them patiently to wait his ap- 
pointed time, for the clearer manifeftation 
of thofe articles of belief, which are now 
enwrapped in the thick and impenetrable 
veil of obfcurity. While they who deny 
the Saviour, either avowedly declare their 
total unbelief of his do&rines, or elfe im- 
pioufly endeavour to reduce the gofpel to 
\ the ftandard of human reafon, perverting 
the meaning of its declarations, fo as to 
render them agreeable to their lofty ideas 
of themfelves, and thus detracting from 
the glory and veracity of the Son of God, 
by their ineffectual attempts to promote 
their own glory. 

In the fecond place, The confeflion or 
denial of the Saviour may apply to his 
precepts, as well as to his doctrines. 

The precepts of Chriftianity, whether 
they regard God, our fellow-creatures, or 

ourfelves, 



ConfeJJing Chrift. 6$ 



III. 



ourfelves, are admirably calculated to pro- SERM. 
mote and enfure our true happinefs. Thefe 
precepts, pure and perfect a6 they are, 
were eminently exemplified in the conduct 
of their heavenly author. So that in ad- 
dition to their intrinfic excellence, they 
have received the brighter! luftre from the 
example of Jefus. Whether we accompa- 
ny him to the places of public refort, or 
attend him to the retirements of folitude, 
we invariably find him ftrict and regular 
in the practice of Chriftian virtue. He 
prays to his heavenly Father with the 
mod heartfelt devotion. He embraces e- 
very opportunity of engaging in the fu- 
blime exercife of praife and thankfgiving. 
He cheerfully attends the public inftitu- 
tions of religion: In the fynagogue he de- 
voutly reads to the furrounding multitude 
the facred page. To the external rite of 
baptifm he fubmits: To the will of his Fa- 
ther he bows with the moil perfect and 
unlimited fubmifiion, even in the midft of 
the deepeft affliction, even in the profpect 
of a painful death. In all his intercourfe 
with man, the dictates of juftice, the feel- 
ings of benevolence and -mercy, the exer- 
E cife 



66 The Duty of 

SEllM. c \f e f fyn.ipathy, and the warmed: afTec- 
'^^s*kJ ^ion uniformly characlerife his conduct. 
And the deepeft humility, the ftricteft 
temperance, the firmeft fuperiority to the 
allurements and temptations of the world, 
complete the character of Him who was 
excellence itfelf perfonified, who was in- 
deed altogether lovely. The man, there- 
fore, who is willing to acknowledge this 
bleffed Mafler before men, will be atten- 
tive to the improvement of all the means 
of grace which his God hath beftowed. 
Morning and evening his knee will bow 
to the God who hath created, who con- 
tinually preferves, who hath even redeem- 
ed him, at the expence of the death of his 
beloved Son, in gratitude for his unbound- 
ed, his ineftimable mercies; in Amplica- 
tion for the continuance of his goodnefs; 
in intreaty for the remiffion of his fin; 
in requeft for the aid and direction of his 
Spirit. And though he will carefully ftudy 
to avoid all oftentatious difplay of his re- 
ligious principles, which favours of Phari- 
faical pride and hypocrify, and is fevere- 
ly condemned by Jefus, he will let no 
favourable opportunity flip either of di- 
recting 



ConfeJJing Chrift. 67 



reding his own, or the thoughts of o- 
thers, to the contemplation of the intereft- 
ing truths of religion. If he is placed at 
the head of a family, regardlefs of the 
animadverfion of men, who may afcribe 
his conduct to fanaticifm or hypocrify, and 
mindful that it becomes him to fear God 
rather than men, he will carefully, to the 
belt of his ability, diffeminate religious 
knowledge among his children and de- 
pendents, warmly defirous that they, with 
himfelf, may tread in the paths which 
conduct to life. In his houfe the adoring 
fong of gratitude will be heard: With li- 
nked voices, he and his will celebrate the 
praifes of redeeming love, and join in the 
fervent fupplication which is addreffed to 
the Almighty. 

Thefe, my friends, are duties, pleafing 
and fati&faclory to the foul, duties, which 
however much they may be now neglect- 
ed by profeffing Chriftians, are ftridUy re- 
quired by the Divine law, and cannot be 
deliberately overlooked, without incurring 
the difpleafure of that God who is entitl- 
ed to the regular and habitual homage 
of his intelligent creatures. And in the. 
courts of the fanctuary his delight will be, 
E 2 " How 



SERM. 
III. 



63 The Duty of 

SERM. « How amiable are thy tabernacles, O 
v^v-v; " Lord. My foul longeth, yea, even faint- 
u eth, for the courts of the Lord: My 
" heart and my fleih. crieth out for the 
c< riving God," will be the devout fenti- 
ments of his heart. He will regularly at- 
tend the ordinances of Chriftianity, no! 
from the little defire of faving appearances, 
and acquiring the character among men, of 
being at leaft decent; not merely from the 
wifh even of fetting a good example to 
others of an inferior ftation, to whom he 
confiders religion as being more neceffary 
and ufeful than to himfelf, but from the 
thorough conviction of their real import- 
ance, from the decided belief that his du- 
ty abfolutely enforces his punctual attend- 
ance. And when the feafon arrives, ap- 
pointed for the celebration of the more 
folemn rites of Chriftianity; when the day 
is come when the difciples of Jefus are 
to be recognized as fuch, and feparated 
from the mafs of worldly men; when the 
confecrated table of the Lord is covered; 
when the heart-affecting event of his death 
is to be commemorated, that event, which 
hath paved the way to immortal blifs for 

all 



Confijfing Vhrijl. 69 



III. 



all his friends, mark, I befeech you, breth- SERM. 
ren, his conduct He does not confult the 
Gpiriions of the world with refpecl: to the 
neceffity of this foiemn fervice; he hath 
his witnefs within, teftifying to its ufeful- 
nefs; he hath the facrcd page before him, 
in which he reads, < c Do this, in remem- 
" brance of me," of me your friend and 
Saviour, Gf me who am labouring for your 
intereft, of me to whom you are indifput- 
ably bound, by all the endearing ties of 
gratitude and love. See, then, that ye ac- 
knowledge me in the prefence of your fel- 
low men. Beware of infulting me by the 
neglect of this fervicej as if you were a- 
fhamed of my crofs. Come to me, and 
you ihall afluredly find reft. Can he re- 
fift, brethren, thefe urgent calls? No: Far 
from refilling them, he cheerfully complies 
with the kind invitation ; he bids the world 
defiance; he obeys his God; he ftands 
approved to his confcience; he taftes 
the delights of religion. In fhort, the 
man, who may with propriety be faid to 
confefs Jefus, is he who, confcientioufly, 
and in dependence on the affifting ftrength 
of Divine grace, endeavours to difcharge 
E 3 his 



7° The Duty of 

SERM. h; s duty, in all refpeds, both to God and 
\s»v~^ man, and to manifeft, in his conduct, the 
virtues which fhone with fo bright a luftre 
in the example which his Lord exhibited. 
It muft, indeed, be confeffed, that even 
the faireft human charaders are not totally 
unfullied. Failings, and blemifhes, and 
infirmities, and even crimes, are recorded 
of the moft eminent faints. But the ge- 
neral tenor of their con duel: was fuch as 
became the fervants of God. Their of- 
fences were not to them the caufe of glo- 
ry, but of the deepeft forrow, of the fin- 
cereft contrition, of the profoundeft humi- 
lity. It w T as their conftant prayer, Lord, 
lead us not into temptation, but deliver us 
from evil. Guard and defend us in the 
hour of danger, for thou alone art our 
truft, thou haft promifed never to leave 
or forfake thy weak and erring children. 
But, behold, Chriftians, the reverfe of this 
lovely pidure. Mark the infatuated men 
who deny the Lord of glory. Thefe are 
the men who trample under foot the blood 
of the covenant, who, like Gallio, care 
for none of thefe things; who prefcribe 
rules for their condud very different in- 
deed 



Conf effing Chri/i. $1 

deed, from the exalted precepts of Jefus; SE ™' 
who generally pronounce the name of God v^v^/ 
only to blafpheme him ; who make the fe- 
rious and eternal truths of the gofpel the 
object of a filly jeft, or daring impiety; 
who are afhamed of being feen in the 
fanctuary, left they be marked by the 
world as fanatics; who grofsly neglect the 
means of grace; who are ftupidly infen- 
fible to their beft intereft; who labour to 
undermine the faith, or corrupt the inte- 
grity of the peaceable and peace-loving 
difciples of Jefus; who are, in fhort, flaves, 
abject flaves, to the manners and maxims 
of the world, and fervile imitators of the 
multitude who do evil. 

Having thus attempted the explanation 
of the import of confefimg or deny- 
ing Chrift, by the enumeration of feveral 
particulars, both in the faith and practice 
of thofe who confefs and deny him, let 
me conclude the difcourfe, w r ith the brief 
confederation of the different confequences 
which will inevitably refult from the 
views and conduct of thefe oppofite cha- 
racters. And here, without confidering 
E 4 the 



72 The Duty of 

SERM. the effects which their different mode of 
<^v-L> conduct: naturally produce in this life, 
and at the hour of diffolution, effects which 
both of them inwardly feel, and which 
are often vifibly difplayed in the manner 
in which the religious and believing, and 
the infidels and the irreligious refign this 
world, let us merely attend to the confe- 
quences which will enfue from their con- 
duct, at the great day of general judg- 
ment. " Whofoever therefore (hall con- 
'* fefs me before men, him will I confefs 
<c before my Father which is in heaven, 
" But whofoever {hall deny me before 
" men, him will I alfo deny before my 
" Father which is in heaven."-*— Thefe 
words call up to our view the throne of 
impartial juftice and almighty power, 
which the Son of Man will occupy. The 
trumpet of the archangel founds. A fo- 
lemn voice is heard, declaring the termi- 
nation of time, and the commencement 
of eternity. The Judge of men approach^ 
es, encircled with thoufands and ten thou- 
fands of the angelic hoft. The fons of 
men are feparated into two divifions. 
Thofe, who have come forth from the fi- 

lent 



Confeffing Cbrift. 73 

lent abodes of the grave, unto the refur- SERM. 
re&ion of life, take their ftation on the k*s~v*kJ 
right: They who have come forth to the 
refurrection of condemnation, are ordered 
to range themfelves on the left. The 
books are opened. The trial, which will 
decide the doom of every mortal, com- 
mences. Joy and hope beam on the coun- 
tenances of the firft divifion : The anguifh 
of defpair, the heart-rending tortures of 
unavailing forrow, paint, in difmal colours, 
the mifery of the laft. In that awful hour 
of fufpence, c< Come," will the Saviour 
fay 5 to his beloved friends on his right 
hand, " Come, ye bleffed of my Father, 
" inherit the kingdom prepared for you 
* from the foundation of the world." Ye 
confefTed me before men: Ye were not 
afhamed of avowing your belief in all my 
doctrines, of exhibiting an obedience to 
all my precepts: You ftedfaftly maintained 
the glory of my crofs; you chearfully 
honoured all my laws. Your happinefs 
fhall now be my care, your eternal reft 
fliall be fecured beyond the poflibility of 
interruption. For here, in the prefence 
of my heavenly Father; here, in the view 

of 



74 The Duty of 

3 111* 1 * of thefe Ilofts cf attenc5 'ng angels; here, 
onrv^ before ycur fellow faints; here, before 
thofe trembling finners, I acknowledge you 
as mine: Mine you were through life, 
mine you fhall be for ever. Who can de- 
fcribe the feelings which will poffefs the 
hearts of the redeemed, when they hear 
this pathetic addrefs, when they meet this 
honourable reception? Turning to the fear- 
ful criminals and apoftates on the left, in 
a voice of terror he will then pronounce 
their fearful doom: " Depart, ye curfed, 
" into everlafting fire, prepared for the 
iC devil and his angels." Ye denied me 
while on earth: Ye treated all my graci- 
ous offers with fcorn and derifion; ne- 
glected, or perverted the means of grace ; 
and abufed my long-fuffering forbearance. 
Ye never fought me, though often have I 
fought you: Ye knew me not; therefore I 
renounce you for ever, and declare you the 
enemies of my glory. " And thefe fhall 
4t go away into everlafting punifhment, but 
" the righteous into life eternal." Think, 
think, I conjure you, by the worth of your 
immortal fouls, think of thefe truths. 
They are not dreams of fancy : They are 

great 



ConfeJJ\ig Chrift. y- 

great realities. Life and death are held up SERM. 
to your view : The promife is given, but v^vn* 
the threatening is alfo pronounced. Re- 
flect on the conduct which thefe prefcribe: 
The conducl: of the followers of Jefus. 
And may one and all of us ftrive to enter 
in at the ftrait gate, which leadeth to life, 
fince the confequences of denying Jefus in 
the prefence of men, while our day conti- 
nues, are fo unfpeakably dreadful, and the 
effects of confeffing him fo inexpreffibly 
happy. 



[ 76 3 



SERMON IV. 



On Watchfulness, and the Use 
of Time. 



Ephes. v f 15, i6> 

See then that ye walk circumfpecJly y not as 
fools^ but as wife) redeeming the time^ be- 
caufe the days are evil. 

SERM. -W EVER was there a man more zealous 
IV ' in the caufe of religion and truth, than 
the great apoftle of the Gentiles. Not- 
withftanding the numerous obftacles which 
oppofed his progrefs, the inveterate ene- 
mies with whom he had to contend, and 
the dreadful dangers to which an attach- 
ment to Jefus expofed him, his magnani- 
mous foul bore down all oppofition, and 

like 



On Watchfulnefs^ &c. 77 

like a rock, which, though lafhed by the SERM. 
billows of the ocean, ftands firmly on its v^v-v^ 
bafe, he maintained his integrity amidft 
all the fcorn and contempt of the profli- 
gate age in which he lived. His mind 
being deeply imprefled with a fenfe of the 
important office affigned him by divine 
providence, he laboured with the utmoft 
affiduity, to perform it in fuch a manner 
as would prove moft conducive to the 
glory of God, and the happinefs of thofe 
amongft whom he ministered. Intimate- 
ly accquainted was this man of God 
with the human heart: Every page of 
his epiftles difcovers the extenfive know- 
ledge which he poflefled of the great 
fprings of human action: And we uniform- 
ly find him employing his experience 
of the world for the great and laudable 
purpofe of improving the minds, purifi- 
ing the affe&ions, and reforming the lives 
of profeffing Chriftians. In language, at 
once perfuafive and energetic, calculated 
both to win the affection, and powerfully 
to command the attention of all to whom 
he writes, this worthy man ever pleads the 
caufe of reformation. And, far from feek- 

ing 



78 On Watcbfulnefiy 

Si jv M ' * n & *° P* ea ^ e men > hy humouring their 
v^^v*^ unreafonable caprice, far from confulting 
their corrupt tafte, or accommodating the 
fublime doctrines and precepts of Chrift- 
ianity to their temporal eafe and pleafure,. 
with the moft confcientious fidelity, he re- 
prefents the truth as it really ftood, ever 
keeping in view that Matter whom he 
ferved, and to whom he was bound to 
render an account of his ftewardfhip. It 
is impofhble to contemplate this venerable 
chara&er, without feeling the ftrongeft ad- 
miration, without paying it the deferved 
tribute of applaufe, and without being ac- 
tuated by a vehement defire of refembling 
it in its manly fortitude, and uncommon 
elevation of fentiment. Chriftians, your 
attention is now requefted to a moft im- 
portant exhortation of this apoftle ; an ex- 
hortation which ought ever to maintain an 
influence over your minds, as a compliance 
with it will infallibly lead you into the 
paths of righteoufnefs, and fecure you from 
that felf-abafement which is the invariable 
attendant of deviating from thefe blefTed 
paths, of acting inconfiftently with the 
great ends of your exiftence, and your 

profeffions 



add the life of Time. 79 



IV. 



profeffioas of unmake n attachment to the S£& M * 
casafe of Chrift. The exhortation is plain 
and iimple : But, at the fame time, it fpeaks 
a language which muft reach the heart of 
every man, who is in truth what he pro- 
fefles to be, a friend and difciple of Jefus 
Chrift. " See then," faith the apoftle to 
the Ephefians, " that ye walk circumfpe£t- 
<c ly, not as fools, but as wife, redeeming 
** the time, becaufe the days are evil." 

The apoftle, in the beginning of the 
chapter, had been earneftly perfuading the 
Ephefians to Cc be followers of God, as 
" dear children," from a confideration of 
his love to them, in fending Chrift to be a 
propitiation for their fins. He had been 
ftrictly guarding them againft fome parti- 
cular offences, which he declared to be fo 
enormous, that if any perfon continued in 
them, in defpite of the Divine authority, 
or exhibited not marks of penitential for- 
row for having committed them, he could 
not poffibly have any inheritance in the 
kingdom of Chrift and of God. And he 
pofitively affirms, that however men may 
ftudy to deceive the thoughtlefs and inex- 
perienced, by treating thofe offences as ve- 
nial, 



v-^v^^/ 



80 On Watchfulnefsy 

SERM. n ; a ] 5 ^gy were confidered by the Deity as 
fo heinous, that on their account, his wrath 
was revealed againft the children of dis- 
obedience. " Be not ye therefore partak- 
" ers with them," faith Paul : " For ye 
" were fometimes darknefs, but now are 
" ye light in the Lord, walk as children of 
" light." And inftead of having any fel- 
lowfhip with the unfruitful works of dark- 
nefs, the Ephefians are here directed to 
reprove them, both by exprefling their en- 
tire difapprobation and abhorrence of fuch 
actions, whenever a fit opportunity offer- 
ed, and flill more, by their virtuous and 
laudable conduct, difplaying thofe Chrift- 
ian graces and perfections which were dia- 
metrically oppofite to the depraved prin- 
ciples and habits of thofe whom they were 
enjoined thus to reprove. After this form- 
al preparation, he gives them this friend- 
ly and falutary admonition, <c See then that 
cC ye walk circumfpectly, not as fools, but 
" as wife, redeeming the time, becaufe the 
days are evil." 

In farther difcourfing from thefe words, 

it 



(C 



and the Ufe of Time. 8 1 

it is propofed, in an humble dependence SERM. 
on Divine aid, to confider, v-^w^ 

Firft, The nature, and different parts of 
the apoftle's admonition. And, 

Second, The reafon for which he gives 
it, " becaufe the days are evil." 

Firft, The Chriftian is advifed to walk 
circumfpe£Uy ; not as one who is under 
the influence of folly, but whofe condudt 
is regulated by the di&ates of that wifdom 
which is from above. The meaning of 
which is this, that he mould not rafhly 
engage in a&ions before he has carefully 
confidered the confequences which may at- 
tend them, and diligently enquired whe- 
ther they are confiftent with his duty, and 
authorifed by that God, to whom he is 
bound to pay an uniform and complete 
fubmiflion. When we confult the hiftory 
of man, Chriftians, when we review the 
paft events of our lives, we difcover the 
fatal effe&s of rafhnefs and precipitation. 
Often have we engaged in purfuits which 
have been attended with effects of which 
F we 



82 On Watchfulnefs, 

IV ' we never dreamed ; which have been pro- 
\~s^r^j ductive of fo much forrow and anxiety, 
and difappointment, that if there had been 
the fmalleft probability in our view that 
thefe effects would follow, we would have 
been effectually prevented from the execu- 
tion of our purpofe. The truth is, that 
men are too apt to view the fair fide of 
the picture, and to flatter themfelves into 
a fond belief of their own wifdom and dis- 
cernment. Trailing too much to their 
own ftrength, they frequently allow tempt- 
ation to gain fo ftrong an influence over 
their minds, as to hurry them into actions 
totally inconfiftent with their duty, and 
highly deftructive of mental repofe. To 
give one inftance, out of many which might 
be mentioned, Did not the cowardly denial 
of the apoftle Peter, proceed, in a great 
meafure, from want of due circumfpection ? 
This difciple had always fignalized himfelf 
as a bold determined man, as ready, in all 
fituations, to defend his Lord and Mafter, 
who had even aflured Jefus, in the ftrong- 
eft terms, that he would rather die with 
him, than deny him. But, alas! when 
his attachment was put to the proof, he 

was 



and the life of Time. §3 

was found, indeed, very deficient. Led SERM. 
by a fpirit of idle curiofity, to fee what v-^-vxj 
might happen in confequence of the ap- 
prehenfion of his Mailer, and forgetful of 
the neceffity of ufing his utmoft caution 
and vigilance in the . prefent emergency, 
and of the propriety of curbing his natur- 
ally inquifitive temper, he heedlefsly fell 
into that temptation, which afterwards, on 
reflection, filled his ey^s with tears, and 
his heart with anguifh. Though our Lord 
had declared that he could not, with pro- 
priety follow him at that time, yet, not- 
withftanding this ufeful hint, he was re- 
folved to fatisfy himfelf, and, with this 
view, thoughtlefsly fat down among the 
fervants of the high prieft, who entertain- 
ed the nioft violent prejudices againft Je- 
fus and his followers. He did not long 
efcape their notice, but was pointed out as 
an affociate of Jefus of Nazareth. In that 
trying moment, all his courage forfook 
him, and, afraid of the confequences that 
might attend an acknowledgment of his 
Mailer in that fituation, in the moil ftiame- 
ful and daflardly manner, he affirmed, and 
even flrengthened the affirmation with an 
F 2 oath, 



84 On Watchfulnef^ 

SERM. oath, that he knew not the man. Thus, 
v^y-v^ from want of that watchful circumfpe&ion, 
which ought ever to diftinguifh the child- 
ren of light, this apoftle was betrayed into 
a crime, from which he had formerly re- 
volted with horror. But, if Peter had 
duly weighed every circumftance in the 
cafe before us, if he had reflected on the 
dangerous tendency of intermingling, at 
this time, with the profefled enemies of 
Chrifl:, he would never have expofed him- 
felf to that ftrong temptation that aflailed 
him; a temptation, which all his boafted 
courage and intrepidity were unable to re- 
fift. Chriftians, the hiftory of Peter is re- 
corded as a leflbn to us, not for a fmgle 
moment, not even in the moll trivial in- 
ftance, to lay afide our vigilance and cau- 
tion. The fituation in which we ftand, is 
far from being fecure: It is, on the con- 
trary, encompaffed with innumerable fnares, 
which will require our utmoft circumfpec- 
tion to avoid. The road to heaven lies 
through an enemy's country: Every ftep 
of it is befet with danger; at every wind" 
ing a foe is placed to difpute our paflage. 
But what is worfe than all this, there is an 

enemy 



a?id the Ufe of Time. 85 



IV. 



enemy within, whofe attack we have the SERM 
greateft reafon to dread, as it is often the 
moft unfufpe&ed. We have not merely 
to druggie againft the oppofition which a- 
rifes from the vicious practices, and cor- 
rupt maxims of the world ; we have alfo 
to fubdue the rebellious propenfities of our 
own hearts; we have to reftrain our un- 
ruly paffions, which are, every moment, 
warmly pleading for indulgence. Is there 
not, then, the moft indifpenfible neceffity 
for keeping thefe hearts with all diligence, 
as from them are the iffues of life? Will 
it not be very unpardonable in us to allow 
ourfelves to be taken by furprife, and led 
to difhonour our God, and bring reproach 
on our religion, by our thoughtlefs and 
unguarded conduct. In an age in which 
profligacy abounds, in which evil is pro- 
nounced to be good, and bitter ftyled fweet, 
there is an additional obligation laid on 
the followers of Chrift, to look well to 
their ways, and deeply to ponder all their 
goings. And the more difficult and ha- 
zardous it is for a man to maintain his in- 
tegrity, fo much the more honour will ac- 
crue to him, on having fuccefsfully dif- 
F 3 charged 



86 On Watchfulnefsy 

SERM. charged his truft, and efcaped the infec- 
\^xj ti ori which furrounded him. Let us then 
walk circumfpe&ly, Chriftians, as by fo 
doing, we will moft effectually fecure our- 
felves againft the firft approaches of tempt- 
ation, and avoid every occafion of encou- 
raging the unrighteous to profecute their 
evil courfes. If ever we have been be- 
trayed into error, let it be our earneft pray- 
er to God to reftore our fouls, and lead us 
again in the paths of righteoufhefs. " And 
" as it is not in man who walketh to di- 
" reel: his own fteps ; as he who leaneth 
" to his understanding is a fool," it be- 
comes every fervant of God, to avail him- 
felf of the ineftimable privilege he enjoys, 
in having the word of God always ready 
at hand for his perufal. Bleffed be God» 
the Chriftian is not obliged to have re- 
courfe in every doubt and perplexity, to 
an imperfect ftandard of moral rectitude: 
He is not left entirely to the guidance of 
his reafon, which, even in its moft perfect 
ftate, is often clouded by paffion, and warp- 
ed by prejudice: He has free accefs unto 
the law of God, pure as it firft came from 
the hands of Him who is the Father of 

Lights, 



y 



and the Ufe of Time. 87 

Lights, the Fountain of Purity; that God, .SER&t, 
who will judge every man, according to v^^v^ 
the meafure of his obedience to this un- 
erring rule of righteoufnefs. 

The Chriftian will not, therefore, act 
the part of the foolifh, who walk at all ad- 
ventures, and who have no underftanding 
of their duty, or the dignity and excellence 
of their fouls, who are regulated chiefly 
by the feelings of the moment, and who 
may be compared to a fhip which has loft 
her pilot and helm, and is driven at the 
mercy of winds and waves* incapable of* 
reaching any port: Under the guidance 
and direction of the heavenly monitor, he 
will proceed on his way rejoicing, without 
deviating either to the right or the left. 
His conduct will be influenced by the dic- 
tates of that wifdom which is profitable to 
direct, " which is pure and peaceable, 
" gentle, and eafy to be intreated, full of 
cC good fruits, without partiality, and with- 
" out hypocrify." By a careful examina- 
tion of his own heart, by an impartial re- 
view of his actions, by frequent medita- 
tion on the fublime truths of religion, and 
the obligations under which he lies to 
F 4 confecrate 



88 Oft Watcbfulnefs, 

SERM. confecrate his life to God, and by his 
v^y%*/ embracing every proper opportunity of en- 
joying intercourfe with his heavenly Fa- 
ther, he will gradually ftrengthen himfelf 
againft the aflaults of temptation, and 
will be enabled with ftill greater eafe to 
" walk circumfpe&ly, not as fools, but as 
" wife." 

The fecond part of the apoftle's admoni- 
tion refpe&s " redeeming the time." This 
is a fubjecT: on which the Chriftian ought to 
bellow freqent and ferious attention: For 
it is of the utmoft confequence, and the ne- 
glect of it will be inevitably accompanied 
with the deepeft forrows and regret. To 
reflect on the importance of time in re- 
gard to the feveral duties required of us, 
while God indulges us with the enjoyment 
of this precious talent; to confider the 
ftiortnefs and uncertainty of it ; to recolle£t 
the repeated abufes we have hitherto made 
of it, and the neceffity of greater induftry 
and exertion, in order, if poffible, to compen- 
fate for what has been fo carelefsly loft or 
wafted: To do all this is certainly a duty 
highly proper at all times, but more pecu- 
liarly 



and the Ufe of Time. 89 

liarly feafonable at the commencement of s ^ yL 
another year of our fliort and tranfitory k^y-xj 
exiftence. Let us then, Chriftians, feriouf- 
ly confider the inefti triable value of time. 
It is indeed a jewel of great price: It is 
the appointed mean for fitting us for eter- 
nity. The Almighty has not fent us in- 
to the world to be mere fpe£tators of what 
is tranfa&ed there: Man has been endow- 
ed with active powers, which are fo many 
powerful incentives to exertion; and he 
will trefpafs againft his nature, if he 
refigns himfelf to the dominion of floth. 
If he therfore reflects with any degree of 
care on the fubject, he will feel the ne- 
ceffity of employing every moment, pre- 
cious as it is, in the acquifition of ufe- 
ful knowledge, in promoting the happi- 
nefs of his fellow-creatures, or fecuring 
the welfare of his immortal foul. The 
duty which is appointed him while he is 
an inhabitant of earth, is indeed fo exten- 
five, that he cannot, without committing 
a material injury againft himfelf, trifle 
with a fingle inftant: For to every mo- 
ment of time is affixed its particular 
duty. If then to-day is wafted either in 

liftlefs 



go On Watchfulnefs, 

S ^v M " ^^ e ^" s ina£tivity, or frivolous amufement, 
k^^^j to-morrow is burdened with additional 
duties, which muft at all events be per- 
formed. In what a perplexed fituation 
muft the affairs of that man be, who, un- 
confciouSj or unmindful of the value of 
time, allows it thus to pafs filently along, 
without making proportionable improve^ 
ments in knowledge and virtue? He may, 
and he does often, flatter himfelf with the 
thought of making ample compenfation 
for the time fo vainly and inconsiderately 
fpent, by future diligence and attention, 
as if, vain mortal ! he were aflured of the 
continuance of that treafure of which he 
makes fo prodigal an ufe. It is truly afton- 
ifhing that a thing fo ineftimable as time, 
which worlds cannot purchafe, the rapidity 
of which cannot poffibly be interrupted, 
or prevented; that a gift, on the proper 
improvement of which no lefs than an e- 
ternity of blifs depends, fhould be regard- 
ed with fo much indifference by many in 
the world. It is an undoubted fad:, that 
genius and invention are often tor- 
tured to the utmoft, to yield amufements 
which may whip the lingering mo- 
ments 



and the Ufe of Time. 9 l 



SERM. 

IV. 



merits into fpeed, and relieve the unthink 
ing, giddy mortal, from the irkfome- v-rv^^ 
nefs of the tedious hours. If there is 
folly on earth, this may juftly be ftyled 
the perfection of folly. Alas! thought- 
lefs men, you wantonly lavifh thofe hours 
which will ne'er return ; but will ever 
haunt you with gloomy reflection. The 
period will arrive, when, convinced by fad 
experience, that this is not your abiding 
place, that you are deftined for another 
and an eternal ftate, you will, in the bit- 
ternefs of your foul, review the opportu- 
nities of ferving God, which you impious- 
ly undervalued; the gentle warnings of 
providence you fo contemptuoufly flight- 
ed; and would even weep tears of blood 
to have the feafon of grace and mercy re- 
newed. But, alas! your feeble wifhes 
fhall not alter the plans of the Almighty, 
your prayers for indulgence fhall not meet 
a favourable reception, but unprepared as 
you are for the great hereafter, and un- 
willing to leave the world, which you had 
made the anchor of your hope, you mull: 
obey the fummons of your God, calling 
on you to render to him a juft account of 

the 



92 On Watchfidnefs) 

S *J« M# ^ e hnprovement y ou have made of his 
k^y^j unnumbered bleffings. Chriftians, would 
to God, that thefe reflections would ftrike 
oftener than they do, the fons of men: 
and that, impreffed with a deep fenfe of 
the importance of time, they would apply 
their hearts to learn heavenly wifdom, and 
earneftly feek to acquire the one thing 
needful. Such will be the conduct of 
every true difciple of Chrift. Ever re- 
membering that the glory and enjoyment 
of his God were the great and noble ends of 
his exiftence, it will be his unwearied ftudy 
to contribute by every poffible effort to the 
attainment of thefe ends. As he knows 
that he was not created merely for the 
purpofe of dwelling in this world, but alfo 
for the more glorious defign of ferving his 
Maker, in another and an happier land, 
his affections will be placed on the things 
which are above, he will ftudy to lay up 
his treafure in heaven, that fo, where 
Chrift his only treafure is, there his heart 
may be alfo. He will chearfully perform 
all the relative duties of active and focial 
life, he will, even with pleafure, partici- 
pate in thofe innocent recreations, which 

the 



and the Ufe of Tune. 93 

the gofpel is far from difallowing, and SERM. 
which are fo neceffary to invigorate, un- v^vx^ 
bend and refrefh the mind, after it has 
been fatigued with the unceafmg cares 
from which no fituation on earth is fully 
exempted. But the happinefs of the e- 
ternal ftate, will ever be the grand object 
of his ambition 5 this will be the prize for 
the attainment of which, all his graces 
will be kept in conftant exercife, and in 
comparifon of which, every other acquifi- 
tion will appear as dufl in the balance, 
Senfible that every other bufinefs is viewed 
by his Maker as fubordinate to this his 
firft, his great concern, he will be care- 
ful not to allow his attention to be fo 
much engrofTed with the affairs of this 
world, as to prevent, in the leaft degree, 
his preparation for the next; and ftiil more, 
he will never confider amufement as a kind 
of profeffion, devoting all his time to that 
which is properly to be viewed as the 
means of relaxing the mind from more 
ferious and important purfuits; and not, 
by any means, to be regarded as the oc- 
cupation of any man, let his rank in life 
be ever fo great. For every man is bound 

to 



94 On WatchfulnefS) 



SERM. 
IV. 



to perform the duties annexed to his par- 
ticular ftation, and thefe duties are fo nu- 
merous, that they muft require by far the 
greateft portion of his time, and leave 
but little for mere amufement. 

If time, then, Chriftians, be indeed a 
talent of fuch importance, if the work 
which we are commanded to perform, 
while it continues, be fo great, as not to 
allow a fmgle inftant of it to be diffipated, 
and if our eternal happinefs or mifery muft 
depend on the ufe or abufe which we 
make of this gift of God, can we poffi- 
bly refufe to comply with the advice of 
the apoftle, will it not be our great defire 
and ftudy to redeem the time ? But the 
importance of redeeming the time, will 
farther appear, from a confideration of 
its fhortnefs and uncertainty. If men 
were fully allured of the exact duration 
of their life, or if they were uniformly 
favoured with fome fignal, that might an- 
nounce the approach of death, any con- 
fiderable time before he adually arrefted 
them, they would have fome excufe to 
alledge, for the though tlefs lives they oft- 
en lead. But when no fuch fignal is u- 

niformly 



and the life of Time. 9 J 

niformly given, when the limited period S] ^RM. 
of our prefent exiftence is hid in the im-* s^yv 
penetrable counfels of God, it is indeed 
wonderful, that men can thus deliberate-* 
ly fpend year after year without advanc- 
ing a fmgle ftep to that degree of Chrift- 
ian perfection, which alone can render 
them fit inhabitants of heaven; which 
through faith in Chrift, will entitle them 
** to the inheritance of the faints in light.' ' 
Read the Scriptures, Chriftians, and mark 
the defcription which thefe faithful guides 
conftantly give of the fhortnefs of time. 
Our days are faid to be " fwifter than a 
" poft. They are paffed away as the 
" fwift mips. We fpend our years as a 
" tale that is told. For what is our life ! 
" it is even a vapour that appeareth for 
" a little time, and then vanifheth away." 
Will then the periming and tranfitory 
pleafures of time, be ever compared with 
the joys of eternity? Shall the fons of 
reafon hefitate for a moment which to 
chufe: Or for the poor enjoyments of an 
hour, forfeit the happinefs of their im- 
mortal fouls? But fhort as time is, my 
friends, we might enjoy it in more fecu- 

rity 



: 6 On Watchfulnefsy 

SERM. Y [ t j an( j p eace? provided we were afcer- 
%^y^u tained of the exact period of its continu- 
ance with us. But the information which 
Scripture gives upon this point, corrobo- 
rated by our paft experience, fully fhews 
us, that nothing under the fun is fo un- 
certain and precarious as the life of man. 
It is not thofe, Chriftians, who are en- 
feebled with difeafe, who have attained to a 
good old age, whom death carries firft off 
the field. If its ravages were entirely con- 
fined to perfons of this defcription, men 
might juftly think that death was an e- 
vent which always occurred in the com- 
mon and regular courfe of things. But 
Ms power extends farther than the hoary 
head, bowing down under the weight of 
years. The bloom of health, the vigour 
of flrength, the pride of beauty, the 
fprightlinefs of youth, thefe are all num- 
bered among the fpoils of this univerfal 
conqueror. To what innumerable acci- 
dents is human life continually expofed! 
each of which may break its brittle thread, 
and, in a moment, diffolve our connection 
with the world. If we were to confult 
the bills of mortality, thefe mournful re- 
cords 



and the Ufe of "Tims. 97 

cords of death's deftroying power, which SERM. 
iaft year produced, ferious and folemn v^w^ 
would be our reflections. The friends of 
oar youth, with whom we took fweet 
counfel together, are included in the me- 
lancholy regifter; thofe friends, whofe pro- 
fpe&s of continued life were once as bright 
as ours. The tomb which inclofes their 
mortal part, addreffes us in this folemn 
language, " Be ye alfo ready, for ye know 
" not the day, nor the hour of the Son of 
tC Man." It will, therefore, undoubtedly 
difplay the greateft imprudence, if we do 
not inftantly fet about the important talk 
of redeeming the time; if we delay the 
work of reformation, prefuming on the 
days to come, and flattering ourfelves with 
the idle expectation of the Lord's delaying 
his coming. Be it then your ftudy, Chrift- 
ians, to redeem the time, fince the day of 
the Lord cometh as a thief in the night, 
for happy alone fhall they be, who are 
prepared for his arrival. And as the bell 
among us are chargeable with repeated ab- 
ufes of time, let us endeavour to make 
all the amends now in our power, for this 
neglect, by doubling our diligence and 
G care, 



93 On Watchfutnefsy 

SERM. care> by confining our attention entirely 
v^v^ to our own bufmefs, never intermeddling 
with the concerns of our neighbour, never 
indulging a fpirit of impertinent euriofity 
about that which does not in any refpeel: 
affect our intereft;. and by wifely and pru- 
dently dividing the day which Divine Pro- 
vidence hath aSignedy between difcharging 
the duties required of us in this our prefent 
ftate, and fitting ourfelves for the perform- 
ance of thefe more exalted fervices which 
we are called to render to our God in 
the world of fpirits* 

Third, The reafon for which the a- 
poflle gives the admonition in the text to 
the Ephefians is " becaufe the days are 
evil." 

At the time when this epiftle was writ- 
ten, the Chriftians, throughout the whole 
extent of the Roman empire, were expof- 
ed to the mod cruel perfecution, both from 
Jews and Gentiles. To li walk circum- 
fpe&ly, and to redeem the time/' were 
highly requifite in Chriftians at this period, 
both to avoid increafing the rancour of 
their enemies, by giving them a plaufible 

excufe 



and the Ufe of Time. 99 



IV. 



excufe for treating them with cruelty, on se t &M. 
account of any impropriety in their con- 
duel:; and alfo to improve their prefent 
advantages, uncertain as they were of their 
continuance, from the prefent critical fitu- 
ation of affairs. Seafonable, then, was the 
apoftle's advice to the church of Ephefus, 
at this alarming period. And his advice 
to you, Chriftians, at prefent is no lefs fea- 
fonable and neceifary, for the days in 
which you live are exceedingly evil. Of 
all the evils which imbitter the happinefs 
of the Chriftian at this period, infidelity 
and its conftant attendant, profligacy of 
manners, are the moft confpicuous. When 
we compare the times in which we live, 
with thofe of our fathers, what a remark- 
able difference is difcernible. In that gold- 
en age, religion was fupported by the unit- 
ed efforts of every rank: then perfons of 
the moft exalted ftation, did not account it 
inconfiftent with their dignity, to be feen 
engaging in the duties of the fan&uary, 
and active in the fervice of their God; 
then they regarded themfelves as under the 
flrongeft obligation to exhibit fuch an ex- 
ample to their dependents, as would infpire 
G 2 them 



loo On Watcbfulnefs, 

SERM. them with the higheft reverence for the 
v^v>^ Author of their beings. Then, Chriftians, 
religion was the fafhion : happy had it been 
for the peace of fociety, happy for the fouls 
of giddy thoufands, if it had continued to 
maintain this high degree of influence over 
the minds of the inhabitants of this land. 
Religion, the firft, the chief concern of 
man, is now by numbers regarded as little 
conducive to his happinefs; nay, fuch is 
the grofs infatuation of the prefent age, re- 
ligion, the beft and trueft friend of man, 
that friend, who in the dark hour of afflic- 
tion, never leaves him, but cheers his droop- 
ing foul with her heavenly confolation, 
even fhe is reprefented as an infupportable 
check on his pleafures, as hoftile to every 
focial comfort, as fit only to be the compa- 
nion of the gloomy devotee, the weak- 
minded enthufiaft. 

Thefe unjuft and ill-founded reprefent- 
ations may eafily be traced to their proper 
fource. The vanity and pride, the affect- 
ation of Angularity, and the ftrong defire 
of calming a difturbed confcience which 
have actuated fome men, are the fprings 
from which the prefent oppofition to re- 
ligion 



and the Ufi of Time. l o I 

ligion have proceeded. Unhappily for fo- SERM. 
ciety, men have exifted, who have em- k^^j 
ployed the whole force of their learning, 
and directed the battery of their wit and 
ridicule, to overthrow and lay in afhes the 
venerable, the facred fabric of religious 
truth. Proud of their mental acquifitions, 
and afcribing them all to the natural force 
of reafon, they have laboured, with all 
their might, to drive the God who made 
them from their thoughts, and efface, if 
poflible, the remembrance of his being 
and perfe&ions, which they found, flood 
in direct oppofitioa to that vanity and 
felf-conceit, which fo powerfully prevailed 
in their hearts. Or fwoln with phi- 
lofophic pride, they have endeavoured to 
dazzle the world with a difplay of fupe- 
rior knowledge, of uncommon ftrength of 
intellect, of freedom from the prejudices 
of the vulgar, and thus have bartered the 
happinefs of heaven for the adulation of 
the fons of folly. Would to God, that 
thefe men had refted fatisfied with having 
acquired to themfelves that liberty of fenti- 
ment, of which they fo much boaft, and 
had never beeft induced to fcatter, with 
G 3 fo 



io2 On Watcbfutnefsy 

SERM. f liberal a hand, the mortal poifon of 
their unbelief, which blafts the fair flower 
of human happinefs. The wifdom of 
Providence, however, has otherwife or- 
dained. The principles of infidelity have 
been univerfally circulated. The giddy, 
the thoughtlefs, the fafhionable, the li- 
centious have gladly flocked to the infidel 
ftandard, ^nd profefledly declared them- 
felves the determined oppofers of the reli- 
gion of Jefus. And what has been the 
confequence? The writings of infidels are 
read with avidity and univerfally admired: 
Their impious maxims retailed in every 
company, and the rules of conduct they 
prefcribe, are implicitly obeyed. The great 
find in them the patrons of fafhion, the 
friends of licentious conduit. Leaving 
therefore, religion to be the employment 
of people whofe confined fituation in life, 
and whofe limited education, do not, in their 
opinion, entitle them to the liberty of 
free-thinking; they defpife the inftitutions 
of the gofpel, bid open defiance to its laws, 
brand the Son of God with the "name 
of impoftor, and treat Chriftianity as a 
fictitious tale. And is this language toler- 
ated, 



and the Ufe of Time. * o 3 



ated, are thefe fentiments, indeed, cherifh- 
ed amongft us? Are the friends of reli- 
gion awake? Are they fenfible of the hide- 
ous effe&s which muft attend the growth 
of infidelity, which, with its numerous 
train of evils, threatens to take povTeffion 
of our country? Need I tell them thefe 
^vils? They are fuch as muft make every 
friend of his country tremble with terror. 
If infidelity becomes univerfally prevalent, 
where is fecurity, where the enjoyment 
of any of our rights? Is not the fandion 
of an oath, the great pillar by which focie- 
ty is fupported ? But if infidelity and ir- 
religion prevail, this pillar will crumble 
into duft. And then the robber and 
affaflin may fecurely walk our ftreets, then 
perjury will throw an impenetrable veil over 
the truth, and even the fword of juftice 
lofe its edge. Chriftians, will you calmly 
lit, and with looks of indifference con- 
template thefe fcenes ? Ye friends of man- 
kind, in whofe breaft the pure flame of 
devotion burns, roufe and exert your ut- 
moft ftrength. Shew the abettors of this 
modern creed, that you are refolved to 
walk in the good old way; that it is in 
G 4 vain 



SERM. 
IV. 



104 On Watchfulnefs^ 

SERM. vam t j 1C y attempt to wreft from you, your 
v^ryx^ joys and your hopes, founded upon gofpel 
truth: That whatever they may do, you 
are refolved to ferve the Lord; you will 
ever remember the love of your bleffed 
Redeemer; and though the fcorn and de- 
rifion of the unbeliever be levelled againft 
you, under the fhadow of his wings you 
will ever joy, for he " is a hiding place 
" from the wind, and a covert from the 
" tern pelt." The duty to which you are 
called in thefe evil days of unbelief is no 
doubt difficult, but far from being impoffi- 
ble, as you have a promife of divine aflift- 
ance in this good work of the Lord. The 
apoftle earneftly advifes you to walk cir* 
cumfpedtly, to look well to your ways. 
For if your actions are in the leaft incon- 
fiftent with your religious profeffion, the 
infidel will have the greateft reafon to tri- 
umph. By every effort, Chriftians, pre- 
vent him from enjoying this triumph. 
Shew him that there is more of the Chrift- 
ian in you, than the mere name: That in 
every refpecl:, your behaviour is regulat- 
ed by the precepts of the gofpel, and that, 

convinced 



and the Ufe of Time. 105 



IV. 



convinced of the important work affigned S ^ M 
you in this world, you will carefully re- 
deem the time, you will employ it to the 
beft advantage, in performing your duty 
here, and preparing for hereafter. Call 
to mind the days of your fathers, who 
fupported religion and the truth, at the 
expenfe of every comfort, and even life 
itfelf. Think of the difference of your 
ftate and theirs. No great facrifice is re- 
quired of you : All that is expected from 
you is this, that by your precepts and ex- 
ample, in fo far as thefe may reach; by 
your punctual attendance on the inftitu- 
tions of religion; and your fcrupulous 
obfervance both of the laws of God and 
man, you may convince the infidel that 
there is a reality in religion; and may 
thus, by the blefling of Heaven, induce 
him to renounce his idols, and to return 
to the worfhip of the living God. " See 
" then ye walk circumfpeSly, not as fools, 
" but as wife, redeeming the time, becaufe 
" M the days are evil." 

Finally, brethren, let it be ©ur united 
prayer to God, that the reign of infidelity 

and 



io6 On Watchfulnefs, &c. 

S ^v M * anc * i rren gi° n ma y fpccdily ceafe, that eve- 
\s~ysj ry knee may bow to Jems, every tongue 
pronounce him blefled, and the happy pe- 
riod foon arrive, when there ihall be no- 
thing to hurt or offend in all the holy 
mountain of the Lord. Amen. 



[ *°7 1 



SERMON V. 

The Duty of Searching the Scrip- 
tures. 



John v. 39. 

Search the Scriptures* 



HESE words were originally addreffed SERM. 
by our Saviour to his countrymen the ^s^j 
Jews. That infatuated people, cherifhing 
the moft chimerical hopes of temporal ho- 
nour and profperity to be enjoyed by them, 
in coniequence of the birth of Meffiah, a 
mighty prince, who would bring under 
their dominion all the fovereigns of the 
earth, influenced by thefe ideas, treat- 
ed the humble Jefus with contempt and 
fcorn. Notwithstanding the numerous mi- 
racles 



io8 The Duly of 

SERM. rac les which he wrought, in proof of his 
\^r>^j Divine million, they were unwearied in 
their malicious attempts to criminate him : 
They perfecuted him without intermiflion ; 
and, in the prefent inftance, when he had 
performed an a£t of humanity and mercy, 
in healing a man, who, for thirty-eight 
years, had loft the ufe of his limbs, they 
condemned Jefus for having wrought this 
miraculous cure on the Sabbath-day: Nay, 
fo far did their fuperftitious rage tranfport 
them, that, merely on account of this pre- 
tended violation of the Sabbath, they fought 
to flay him. But his hour was not yet 
come. He immediately enters on a fhort 
defence of his conduct, and towards the 
conclufion of it, advifes them to tC fearch 
" the Scriptures," for they teftified of him; 
and then they would be convinced that the 
Son of man was " Lord alfo of the Sab- 
iC bath J." The Scriptures, my friends, 
are the only infallible ftandards of our faith 
and manners; and, therefore, this exhort- 
ation of our Saviour's, " Search the Scrip- 
" tures," though at firft addreflfed only to 
the Jews, may, with much propriety, be 

given 

% Mark if. 28. 



Searching the Scriptures, 1 09 

given to Chriftians in all ages of the SERM. 
church: And more efpecially at this time, ^^ 
when the facred volume is apparently little 
confulted. 

In difcourfmg, therefore, from thefe 
words at prefent, it is intended to fuggeft 
a few motives to perfuade men to " fearch 
" the Scriptures." 

Men may be induced to u fearch the 
" Scriptures,' * by confidering, Firft, That 
they contain ufeful information, 

Second, That they give important di- 
rection. And, 

Third, That they yield the ftrongeft 
confolation. 

Firft, Men may be induced to " fearch 
u the Scriptures," by confidering that they 
contain ufeful information. 

They give us information refpe&ing God. 
When a man ferioufly refle&s on the va- 
rious powers of body and mind which he 
poffeffes, he muft be convinced, that he 
has derived his exiftence from the opera- 
tion 




J io The Duty of 

tion of infinite power, and the moft con- 
fummate wifdom. Carrying his thoughts, 
therefore, to the Almighty Being who at 
firft animated him with the breath of life, 
he becomes folicitous to know whether or 
not this great God ftill continues to intereft 
himfelf in what concerns him, and whe- 
ther his goodnefs and condefcenfiori be as 
confpicuous in his character, as his majefty 
and power. But thefe truths, the know- 
ledge of which is of the laft importance 
to his peace and happinefs, can never be 
fully afcertained, if he is obliged to depend 
merely on the difcoveries of reafon. And 
accordingly we find, that the bulk of man- 
kind, in the darknefs and ignorance of 
heathenifh times, entertained the grofTeft 
ideas of the gods whom they worfhipped. 
Some imagined that they refembled the in- 
human part of mankind, who indulged in 
the cruel and revengeful difpofitions of the 
foul. Others thought that they were weak 
and feeble in their adminiftration of hu- 
man affairs; nay, fome carried this idea fo 
far, as to declare, that the gods took no 
adive part whatever, in the affairs of this 
world, but refigned the management of all 

things 



Searching the Scriptures, in 



things here below, either to chance or ne- 
ceffity. And fome ftill farther degraded 
the nature of Deity, by afcribing to their 
divinities the moft unhallowed paffions and 
affe&ions, which difgrace the life of men. 
There were fome, no doubt, of the more 
enlightened among the ancients, who re- 
garded the Supreme Being as the pure and 
the holy, who always acT:ed as the righte- 
ous Governor of the world. But how few 
were thefe, when compared with the bulk 
of mankind? They were but as the drop 
in the bucket. Thus, it would appear, 
that if men were left entirely to the guid- 
ance of their reafon, they would almofl: 
unavoidably, be led to form very degrad- 
ing ideas of the great Author of their be- 
ings ; and would be tempted to reduce him 
to the ftandard of imperfect finful man. 
It has been the pleafure of God, and blefs- 
ed be his name for it, to aflift the weak- 
nefs of human reafon, by an exprefs reve- 
lation of himfelf from heaven: A revela- 
tion, which contains all the information 
which is requifite to fecure the happinefs 
and final falvation of mankind. 

In this infpired volume, the Almighty 

is 



SERM. 

V. 



H2 The Duty of 

SERM. - s r eprefented in the glorious character of 
ks-y-^j the great Creator of heaven and earth. By 
his all-commanding power, worlds foon 
filled the vacuities of fpace, and the ele- 
ments began their wondrous operations. 
" Let there be light," faid the Lord, and 
inftantly light iffued from the midft of 
darknefs. The beads of the field, from 
the lion to the worm, at once received 
from him the gift of life. At laft, to 
crown the work of creation, a being was 
formed, of an intelligent and immortal na- 
ture ; capable of praifmg his bountiful Mak- 
er, and of rendering him that tribute of 
homage which his perfections naturally 
claim. This God is declared to be the 
watchful Preferver, as well as the Creator 
of men. He liberally fupplies every re- 
turning want. He is their indulgent Pa- 
rent, to whom* without the leaft refer ve, 
they may at all times communicate their 
wants, affured that he will anfwer their 
reafonable requefts, if they make them 
with fuitable difpofitions of mind. The 
Scriptures alfo declare, that God has eftab- 
lifhed a moral government among his ra- 
tional creatures, and that, though in this 

ftate 



Searching the Scriptures. 1 13 

ftate of trial, vice does not invariably meet SERM. 
with, its punifhment, nor virtue with its \^^j 
reward, yet, that a period ihall arrive, when 
every creature fhall receive his portion ac- 
cording to his deeds. This righteous Go- 
vernor, and impartial Judge, is, however, 
at the fame time, announced as the God 
of mercy and confolation in Jefus, his ever- 
bleffed Son ; as a God in whom compaf- 
fions flow, and who is always ready to re- 
ceive every repenting prodigal. Import- 
ant, then, is the information which the 
Scriptures give men of God: Truths of 
the higheft confequence are revealed, with- 
out the knowledge of which, human life 
mull be one continued fcene of anxiety, 
fear, and diftruft. To you, then, who are 
faying, <c Who will fhew us any good?" 
this exhortation may, very fuitably, be ad- 
dreiTed, " Search the Scriptures." They 
declare to you the nature, perfections and 
will of that almighty Being, whom you 
ought to be mod of all folicitous to pleaft. 
He is declared in them to be the holy 
One, who inhabiteth the praifes of eterni- 
ty, in whofe fight, fools cannot ftand. 
Study, then, if you would be happy, to 
H approve 



H4 The Duty of 

SERM. a pp r0 ve yourfelves to Him who marks 
unrv your a&ions, and watches the emotions of 
your hearts, by leading lives of purity and 
uprightnefs: Thus fhall you enjoy peace 
of mind, that invaluable bleffing, which 
nothing but the favour of God can be- 
flow. And to thofe who feek the giddy 
haunts of diffipation, who endeavour to 
reafon themfelves into a belief that no 
eye fees them, that no eye regards the im- 
piety of their conduct, this exhortation 
with propriety, might be addreffed, breth- 
ren, " Search the Scriptures;" and foon 
fhall you be convinced of the vanity and 
folly of your ways. The all-feeing God 
places, in the light of his countenance, 
every aclion you perform, and for all thefe 
things, he fhall mod affuredly bring you 
into judgment. Let, therefore, the ftudy 
of the Scriptures be the bleffed mean of 
turning you from the error of your ways, 
and of inducing you to walk in the way of 
God's commandments. 

But, in the fecond place, The Scriptures 
give us important information refpe&ing 
ourfelves. 

They 



Searching the Scriptures. 115 

They inform us that man was at firft S£ R M - 
created innocent, and confequently happy: v^yv 
That he was, however, inverted with the 
power of continuing in this bleffed ftate, 
or of falling from it. But, though man 
was in honour, he did not abide. Afpir- 
ing to more than he could lawfully poflefs, 
he forfeited the happinefs which he former- 
ly enjoyed. His mind became debafed by 
fin, his heart became the refidence of un- 
hallowed defires. The Scriptures give us 
a moft impartial account of man's difmal 
ftate, on account of his fall from integrity 
and virtue. They reprefent the heart as 
deceitful above all things, and defperately 
wicked ; and they defcribe, in the moft pa- 
thetic language, the fatal effects of liften- 
ing to its fuggeftions. Man, the Scrip- 
tures alfo inform us, is placed in this world, 
merely as a ftate of trial, and, in due time, 
will be rendered meet for entering on a 
happier ftate. Accordingly, his days here, 
are, under a variety of fimilitudes, fhewn 
to be few and uncertain; and all the en- 
joyments which can ever be attained on 
earth, are declared to be at beft, but fleet- 
ing and unfatisfaclory. He was formed 
H 2 for 



ii 6. The Duty of 

SE^RM. f or fociety, and it is a duty indifpenfibly 
v^v-v^ neceffary, that he employ every mean in 
his power, to accomplifh the wife defigns 
of Providence* In fhort, the information 
which the Scriptures give of the fituation 
and character of man, is of the laft im- 
portance. By fhewing the happy ftate of 
man, before his fatal apoftacy from virtue 
and his God, and the miferies which his 
difobedience has introduced, it proves, in 
the ftrongeft and moft decifive manner, 
that there is an infeparable connection be- 
tween virtue and happinefs, and that the 
one as naturally follows the other, as the 
fhadow does the fubftance. What ftrong- 
er inducement can there be, to perfuade 
men, invariably to follow that line of con- 
duct, which the Divine Lawgiver hath 
marked out for them: and what can be 
conceived more effectual to deter them 
from the commiffion of fin, than the 
mournful defcriptions which the facred vo- 
lume gives us of the ruin of our race, of 
the deftruction of that fair building, which 
the Sovereign Architect made at firft fo 
lovely? By repeatedly holding up to our 
view the weaknefs and infufficiency of 



Searching the Scriptures. 1 1 J 

man, and his entire dependence on the SE ^ M - 
will of the Moft High, it powerfully in- v^vn^ 
culcates the neceffity of being humble and 
refigned to all the difpenfations of Provi- 
dence. By declaring, in the moft explicit 
terms, the ihortnefs and uncertainty of our 
exiftence here, it awakens us to a fenfe of 
our perilous fituation, if we do not, in due 
time, confider our latter end, and apply 
our hearts unto heavenly wifdom. So that 
the Scriptures defervedly claim the atten- 
tion of every man, as they open his eyes 
to his own condition by nature, and induce 
him to prepare for bidding an adieu to 
the things on earth, and entering into that 
unknown world, from which no traveller 
hath ever returned. Search, then, the 
Scriptures, my dear friends, for if you ne- 
glect this duty, you may for ever remain 
ignorant of thefe melancholy, but no lefs 
certain truths, that the carnal mind is en- 
mity againft God ; and thus continuing in 
your natural ftate, ye may die ftrangers 
both to God and to yourfelves. " Know 
yourfelf," was accounted one of the bed 
maxims of antiquity: This knowledge 
Hiuft be attained, in order to your happi- 
H 3 nefs 



n8 The Duty of 

SERM. ne f s both here and hereafter. And the 
\^-^j only uncorrupted fpring from whence this 
knowledge flows, is the Infpired Volume. 
Improve, then, to the utmoft of your pow- 
er, the ineftimable gift: pray to God, that 
he may give you an underftanding and be- 
lieving heart, to comprehend the meaning 
of Divine truth, and to imprefs it fo deep- 
ly on your minds, as that it may influence 
the whole of your conduct. 

But, thirdly, The Scriptures give us in- 
formation refpecling another world. 

The moft enlightened of the heathen 
fages were far from being certain of a fu- 
ture ftate of rewards and punifhments, 
They rather feemed to have earneftly de» 
fired it, than to have been firmly perfuad- 
ed of it. But this great and fundamental 
article of religion, is taught in the plain- 
neft manner in the gofpel. So that, in this 
refpecl:, the vaft fuperiority of revelation is 
forcibly felt. What the refearches of rea- 
fon could never have difcovered, that re- 
velation hath fully difclofed, and hath un- 
veiled to our wondering eyes the realms of 
everlafting blifs. The prefent period of 

our 



Searching the Scriptures. 1x9 

our exiftence is only to be confidered as SERM. 
the time of our probation: The future pe- ^^j 
riod of our being is to be regarded as the 
awful feafon of retribution. What truth 
can be conceived of more efficacy in re- 
{training the paffions of men, and leading 
them to pra£tife virtue, than this, that their 
deeds do not pafs unrecorded, but, that 
foon the day mall arrive, when every man 
fhall ftand before his Judge, and receive 
from him either the reward of his virtue, 
or the punifhment of his fins ? For, in that 
awful day, big with the fate of fouls, the 
aflembled world muft render an account 
of the deeds done in the body, whether 
thefe have been good or evil. And then 
the ways of Providence fhall be fully made 
known; then the feeming inconfiftencies 
in the moral government of God, fhall be 
accounted for, and every one be convinced 
of the impartial juftice of the Almighty. 
Study, then, Chriftians, to imprefs deeply 
on your hearts, the doctrine of a future 
ftate: Let your thoughts frequently recur 
to it, and may your conduct, and faith in 
Jefus, be fuch, as fhall enable you to appear 
undifmayed before the dread tribunal of 
H 4 Omnipotence. 



120 "The Duty of 

SERM. Omnipotence. Since, then, the Scriptures 
\^y*u give us information, fo interefling and 
important refpe&ing God, ourfelves, and 
a future world, we fhall be guilty of the 
moft unpardonable negligence, if we fail 
to confult thefe Sacred Oracles, if we over- 
look the valuable privilege which Divine 
Goodnefs hath beftowed ; and at the bar of 
an incenfed Judge, we fhall not be allowed 
to plead our ignorance, as we had the 
means of information fo fully in our power. 
Search, then, the Scriptures, Chriftians, 
and, with all your getting, get underftand- 
ing. 

But, in the fecond place, Men may be 
induced to obey the command in the text, 
from this confideration, that the Scriptures 
give them important directions, and exhi- 
bit to their view, various characters tha£ 
excelled in virtue. 

It is the earneft defire of every man to 
enjoy happinefs: But in the purfuit of 
this defirable object, men are often led to 
adopt meafures totally ineffectual to fecure 
it. The Scriptures are guides to happinefs: 
On them men may with confidence rely. 

They 



Searching the Scriptures. 1 21 

They give the moft falutary directions to SE R M - 
lead men with fafety and peace in the per- k^y^j 
plexing journey of life. They fhew him 
that the favour of God is the great fpring 
of every folid joy ; and they require an o- 
bedience to the laws of God, as the means 
of obtaining his approbation. In every 
perplexity, they advife him to apply to his 
heavenly Father, who fhall enable him to 
overcome every impediment in his Chriil- 
iaft courfe. The Scriptures are, indeed, 
highly valuable, on account of the moral- 
ity which they contain. They regulate the 
intercourfe of men, both with their Maker 
and their fellow-creatures. By inculcating 
the regular exercife of the duty of prayer, 
by infilling on a ftrict attendance on the 
public ordinances of religion, they direct 
men to many inexhauftible fources of the 
pureft delight. For what employment can 
afford fo much inward joy, fo much peace 
and comfort, as an habitual intercourfe 
with the Father of our.- fpirits ? What e- 
motions of delight muft the foul experi- 
ence, when all its faculties are engaged in 
the grateful remembrance of redeeming 
love ? Thefe are employments worthy of a 

rational 



122 The Duty of 

SE^RM. ra tional, an immortal being; thefe exalt 
k^ty^j the foul to its kindred fpirits; thefe com- 
municate fenfations that baffle all defcrip- 
tion. If the men of the world, whofe at- 
tention is engroffed with the little trifling 
pleafures which earth affords, were to tafte 
of the refined joys which fpring from de- 
votion, how mean, and abject would their 
favourite purfuits then appear? But the 
Sacred Volume abounds alfo with the moft 
valuable directions, in as far as men may- 
be concerned. It requires of us the ftricl:- 
eft integrity and juftice in all our tranfac- 
tions with the world. It denounces a- 
gainft thofe who dare violate the facred 
laws of equity, the wrath of God Al- 
mighty, who loveth juftice and righteouf- 
nefs, and hateth iniquity. But we are not 
only enjoined to cherifh thofe virtues 
which are effential to the very exiftence of 
fociety; we are alfo commanded to practife 
others, which tend to fweeten the bitter 
ingredients of life, and even to add a great- 
er relifh to the cup of profperity. Such 
are the virtues of humanity, fympathy and 
charity: Virtues which induce men to re- 
gard all their fellow-creatures in the rela- 
tion 



Searching the Scriptures. 123 

tion of brethren, defcended from the fame SERM. 
common parent, and under the protection ^^j 
of the fame God. Thefe amiable fenti- 
ments have a powerful tendency to render 
mankind happy ; and in proportion to the 
care or neglect difplayed in their culture, 
will always be the degree of happinefs en- 
joyed by fociety. For they lead the hap- 
pier fons of fortune to communicate to the 
wants of their indigent brethren, to bear 
their burdens, thus fulfilling the law of 
Chrift: And they induce the more ftri&ly 
virtuous to overlook and pardon the trifling 
errors and frailties of their weaker breth- 
ren. If men were to confult with care the 
Sacred Records, and if they were to form 
their conduct agreeably to their injunctions, 
much mifery and diftrefs might be avoided; 
for thefe uniformly inculcate the neceffity 
of curbing the pafhons, and bringing them 
under fubje&ion to the law of God. They 
frequently delineate, in the livelieft colours, 
the baneful effects which flow from an in- 
dulgence of malice, envy and revenge, 
thefe conftant foes to human peace; and 
they point out the bleffed confequences of 
cherifhing a mild and forbearing temper. 

By 



124 The Duty of 

SRRM. By t h em we are exhorted to imitate the 
\*s^r\j example of Jefus, who, when he w r as re- 
viled, reviled not again; but whofe com- 
mand to his followers was, " Blefs them 
" who curfe you, do good to thofe that 
•'* defpitefuily ufe and perfecute you." 

But the conduct of man alfo, as far as 
regards himfelf, is directed by the facred 
writings. They enforce in the moft pow- 
erful manner, by arguments the moft per- 
fuafive, a ftrict and habitual obfervance of 
humility, temperance and chaftity; virtues, 
which being difregarded, the life of man 
will become miferable, and will be attended 
with much remorfe. The Scriptures, then, 
juftly merit the attention of man, were they 
only to be confidered as a fyftem of the 
pureft morality. But they do not merely 
exhort us to the practice of virtue. With 
a view to animate and encourage us in our 
endeavours to attain perfection, they deli- 
neate a variety of characters that were re- 
markable for their feveral virtues; and in 
the warmeft manner, they recommend to 
us the example of thefe men, by holding 
up to our view, the happy effects of their 
adherence to the paths of integrity. The 

unfhaken 



Searching the Scriptures. 125 

unfhaken faith of an Abraham, repofing SERM. 
the moft unlimited truft in his God, and \^~^j 
exhibiting the moft undeniable proof of 
this, in his willingnefs to furrender Ifaac, 
his beloved fon, to the Divine will, is 
honourably recorded in the Scriptures, that 
our faith in God may refemble that of the 
father of the faithful. The unmoved pa- 
tience of Job, who, in the midft of bodily 
pains and mental anguifh, forgot not his 
God, is alfo an example highly worthy of 
our imitation. The exalted piety of Da- 
vid, may lead us to cultivate, like him, a 
devotional frame of mind. And the firm 
refolution and magnanimity of the apoftle 
Paul, difplays a fpirit highly worthy of a 
Chriftian, and required of all thofe who 
would difcharge their duty in a proper 
manner. 

But the Scriptures contain the hiftory 
of a more exalted perfon than any of thefe. 
In them are recorded the actions of our 
bleffed Lord, while he tabernacled on 
earth. This illuftrious character is, indeed, 
worthy of our moft exact imitation: For 
in it, not the fmalleft blemifh can be dif- 
cerned, even by the moft acute obferver. 

" He 



126 The Duty of 

SERIVL cc £[ e knew no fin, neither was guile ever 
\^ry^u " found in his mouth." When we follow 
him through the various fcenes of his life, 
we difcover the ftridteft and moft uniform 
regard to the commands of God. If we 
attend him to the places of public refort, 
we find him either employed in healing 
the bodies, or mftrucling the minds of his 
hearers. If w r e accompany him to the re- 
tirements of folitude, we hear him pour- 
ing out his foul to God, in the exercife of 
fervent prayer. Are his endeavours to 
render mankind happy mifreprefented, are 
his miracles declared to be the effects of a 
league with evil fpirits, we difcover no 
marks of refentment at this injurious treat- 
ment, but hear him mildly remonftrating 
with his accufers againft the improbability 
of their charge. And even in that trying 
hour, when ftretched on a crofs, he heard 
the infulting taunts of his crucifiers, he 
utters not a fingle word, expreflive of im- 
patience or refentment; but pleads with his 
heavenly Father to forgive them this atro- 
cious crime. So that the hiftory of our 
Saviour's life, from the cradle to the grave, 
as it is one continued fcene o£ fuffering, fo 

alfo 



Searching the Scriptures. 1 27 

alio is it one continued difplay of the most SERM. 
exalted virtue. Well, then, do the Scrip- ^^rsJ 
tures merit our earneft regard, they relate 
a hiftory to us highly interefting, and 
are a reprefentation of virtues, eminently 
calculated to blefs and adorn all thofe who 
practife them. 

But, in the laft place, Men may be in- 
duced to fearch the Scriptures, becaufe 
they yield the ftrongeft confolation. 

As men mull be confcious of their 
unworthinefs in the fight of God, on ac- 
count of their innumerable offences, their 
minds will be often deprefTed with me- 
lancholy, and they will be apprehenfive 
of the judgments of Heaven, to punifh 
their difobedience. Their beft fervices 
are very imperfect: And even though 
they were perfect, they can make no a- 
mends for paft trangreffions. Shall man, 
therefore, become the victim of defpair? 
No, Chriftians: To man, the gates of mer- 
cy ftand wide open. For, in the Scrip- 
tures,God is declared to be ftrictly juft, 
and at the fame time the juftiner of thofe 
who believe in Ghrift. The wonderful 

plan 



128 The Duty of 

SERM. pi an f redeeming love is difclofed in all 
\^~v^j its glory. God, the righteous Governor 
of the world, is reprefented as fending 
forth the Son of his love into the world, 
not to condemn the world, as man's guil- 
ty fears might have fuggefted, but, that 
<c whofoever believed in him, might not 
tC perifh but have everlafting life." So 
that now, " there is no condemnation to 
" them who are in Chrift Jefus, who walk 
" not after the fieih, but after the Spi- 
* c rit." Men, therefore, have no juft reafon 
to defpair of the mercy of God, on ac- 
count of their manifold iniquities : Jefus 
is able to fave even to the uttermoft, all that 
come unto God through his mediation: The 
Scriptures declare Jefus, who once was 
crucified as a malefactor, in the moft ig- 
nominious circumftances, to be now exalt- 
ed as a Prince and a Saviour, having all 
power in Heaven and earth committed 
into his hands. Under the rod of afflic- 
tion, it muft greatly alleviate our fuffer- 
ings, to regard them as infli&ed by our 
companionate Redeemer, with this view, 
that our afFe&ions may be weaned from 
earth, and fet on the things that are above. 

And 



Searching the Scriptures. 129 



SERM. 
V. 



And we have alfo no reafon whatever to 

diftruft the goodnefs of God, in provid- \*s-\~>j 

ing for all our wants, being affured, " that 

" he who fpared not his own Son, but 

" delivered him for us all, fhall with him 

" alfo freely give us all things richly to 

" enjoy." 

The Scriptures, then, are peculiarly wor- 
thy of our attention, as they afford the 
ftrongeft comfort to thofe who are weigh- 
ed down by a fenfe of their guilt and danger. 
Surely, then, every man will ftudy the 
Sacred Volume, fmce fo many advantages 
ere derived from it. Thofe who neglecl: 
to improve the precious bleffing, are 
furely blind to their own intereft, and fhall 
repent their indifference. By defpifing 
the revealed word of God, by expofing 
it on all occafions to the ridicule of the im- 
pious and profane, they acl a bafe and un- 
grateful part to that God who bled and 
died, that finners might be the heirs of 
everlafting life. But how muft thefe un- 
godly fcorners tremble and be confound- 
ed, when they fee the fame Jefus, whofe 
atonement they defpifed, coming in the 
clouds of heaven, attended with ten thou- 
I fand 



13° "The Duty of 

SERM. ^ an( j t j mes ten thoufand of the angelic 
v>*y"n^ hoit; and when they find thofe Scriptures 
realized, which they affected to treat as 
the idle ravings of enthufiafm. Be ex- 
horted, finners, to have a greater value 
for the favours of God: Be earneftly 
defirous to flee from the wrath to come: 
And carefully confult the oracles of truth, 
which will inftrucl; you in the only effectual 
means of making peace with God. And 
do you, Chriftians, who have uniformly 
regarded the Scriptures with reverence, 
as written by the infpiration of God, con- 
tinue to draw from them the fweeteft con- 
folation. In every trial, in every trouble, 
have recourfe to them: They will teach 
you to bear affliction patiently, and they 
will exhibit to you the great rewards, 
which, at laft, never fail to attend the up- 
right in heart. Finally, brethren, be it 
your prayer to God, that he may enable 
you to underfland the important truths of 
religion; that he may impart to you the 
knowledge of the truth, as it is in Jefus, 
and may render you capable of receiving 
with meeknefs, the ingrafted word, which 
is able to fave your fouls. 



[i3i ] 



SERMON VI. 

The Reasonableness of Christ's 
Commandments. 



VI. 



i John v. 3. 
And his commandments are not grievous. 

JL HE apoftle, in the beginning of this SERM. 
verfe, points out the infeparable connection 
between the principle of love to God, and 
a cheerful compliance with his laws. In- 
deed, the laft of thefe, is the only decifive 
evidence which can be given of the exift- 
ence of the firft. For no man can, with 
propriety, be faid to be animated with the 
pure and exalted principle of love to God, 
who refufes to yield obedience to the com- 
mands which he hath iffued. The man 
I 2 who 



132 The Reafonablenefs of 

SERM. who loves the pure and fpotlefs chara&er 
s^s-v^j of the Almighty, muft, of neceffity, be 
warmed with an ardent defire of attaining 
to a refemblance of the character he loves ; 
and the obfervance of the Divine precepts 
is the only poffible mean of acquiring this 
defired refemblance. The apoftle, having 
laid it down as a truth which is indifput- 
able, that to love God, is, in reality, to 
keep his commandments, proceeds to al- 
fure the difciples to whom he wrote, that 
thefe " commandments are not grievous." 

The men of the world may be ftartled 
at this declaration, and may be ready to 
call in queftion its truth and juftice. They 
may, from their ignorance of the real na- 
ture of Chriftianity, reprefent it as a re- 
ligion which lays upon men heavy bur- 
dens, and grievous to be borne; the laws 
of which are very ftricl: and fevere, diffi- 
cult to be kept, and yet dangerous to be 
broken ; that it requires us to govern our 
paffions, and often to withftand our ftrong- 
eft inclinations and defires; or, in the lan- 
guage of Scripture, to cut off our right 
hand, and to pluck out our right eye. On 
all thefe accounts, they may deny the pro- 
priety 



ChriJTs Commandments. 133 



priety of St. John's obfervation, and refo- 
lutely aflert, that the nature of God's com- 
mand ments is directly contrary to his ftate- 
ment; that they are, indeed, grievous and 
infupportable. This is the language which 
is ufually adopted by a prejudiced and mif- 
guided world. But, when we ferioufly 
confider, Chriftians, the nature of thofe 
laws by which we are bound, we muft 
acknowledge, that the prejudices of the 
world againft them, are moll unreafon- 
able. 

That Chriftianity requires nothing griev- 
ous from its adherents, may appear from 
the following confiderations, That its laws 
are reafonable, practicable, and pleafant, 
and that an obedience to them is accom- 
panied with the mod fubftantial rewards. 

When we confider that God is the au- 
thor of our exiftence, and that on him 
alone depends the continuation of that ex- 
iftence, we muft acknowledge, that obedi- 
ence to him, is agreeable to every principle 
of found reafon, and that he hath a pro- 
per right to command our worfhip and fer- 
I 3 vice, 



SERM. 
VI. 



134 ^he Reafonablejiefs of 

SERM. v i ce . This right appears, at firft, to be 
k^y^j founded upon his creating power, and pre- 
ferving goodnefs. But he hath alfo even 
a ftronger claim to our obedience, arifing 
from the exercife of his redeeming love. 
Shall the children of men, therefore, refufe 
to obey that God who made, continually 
preferves, and hath redeemed them from 
the punifhment annexed to fin, at no lefs 
a price than the blood of his beloved Son? 
Can they ever imagine, that he who carrie 
into the world with the profeffed view of 
blefTing them, who, upon every occafion, 
while he dwelt upon earth, manifefted his 
friendfhip towards them, and at laft, ex- 
hibited the ftrongeft poffible proof of his 
attachment, in fubmitting to an ignomi- 
nious death, as their fubftitute: Can they 
ever imagine, that this benevolent Saviour 
mould require of them any fervices which 
are unreafonable ? To fuppofe this, would 
be in reality, to deny the goodnefs of Him, 
who is emphatically ftyled, the God of 
Love. 

But the reafonablenefs of obedience to 
God, not only appears from a considera- 
tion of that right, which he, as the Creator, 

indifputably 



ChrljYs Commandments. 135 

indifputably has to the fervice of his crea- SERM. 
ture, and from a confideration of his bene- ^y^ 
volent character, who cannot, without grofs 
impiety, be confidered as laying upon man 
an unreafonable yoke, but alio, from a re- 
view of the laws themfelves, which he 
hath prefcribed. Thefe laws, whether they 
regard God, our neighbour, or ourfelves, 
are admirably fuited to our nature, and 
advantageous to our intereft. When the 
Lord enjoins men regularly to adore and 
worfhip him, when he prefcribes the punc- 
tual difcharge of the duties of prayer and 
praife, when he commands them to af- 
femble, at ftated times, in his fan&uary, 
there to exprefs their common obligations 
to him, and entreat him to continue his 
watchful fuperintendence of their interefts, 
he enjoins nothing but what is fuited to 
their nature, as rational and immortal be- 
ings. For, if it be confiftent with reafon, 
for a man to return thanks to an earthly 
benefactor, for his good offices, or kind 
intentions toward him; if it be reafonable 
to requeft him ftill to continue his friend- 
fhip and regard ; if it would be totally in- 
confiflent with reafon for a man to acl: a 
I 4 part 



136 The Reafonabknefs of 

S V^ M# P art PP°fi^ t0 ^is, in fo far as refpe&s 
\_^vx^ a fellow-creature, much more is it rcafon- 
able for man to acknowledge the goodnefs 
of Him, to whom he is indebted for his 
all, and to fupplicate the continuance of 
His care and protection, on whom he en- 
tirely depends, Befides, the duties of de- 
votion have a tendency to keep alive in a 
man a remembrance of his immortal def- 
tination, and gradually to prepare him for 
that happier land, which lies beyond death 
and the grave. If he were not perpetual- 
ly reminded of the fhortnefs and uncertain- 
ty of human life, if the feafon did not 
ftatedly arrive, for calling off his attention 
from the things on earth, and raifing it 
to the things in heaven, what, my friends, 
would be the confequence? Inftead of 
confidering this world as only the prepa- 
ration for another, he would undoubtedly 
regard it as his all; and, forgetful of the 
interefts of his immortal fpirit, would have 
all his affections engroffed with fublunary 
objects, which cannot poflibly ^ield un- 
mixed happinefs, and which, in a very 
little time, he mail be forced to relinquifh. 
Thofe precepts, therefore, which refpecl: 

the 



Cbri/i^s Commandments. I r 

the worlhip of the Almighty, muft be re- s ' 
garded as ftrictly correfponding with th 
nature of man, as eminently conducive to 
his beft and deareft interefts. And there 
is nothing of difficulty or trouble in the 
external performance of them, but what 
even hypocrify can make tolerable to it- 
felf. And certainly they muft not only be 
much more eafy, but are delightful, when 
they are directed by our underflandings, 
and accompanied with our hearts and affec- 
tions. 

As for thofe laws of religion, which re- 
fpecl: the duty that a man owes to him- 
felf, as temperance; or to others, as the 
feveral branches of juftice and charity, . 
which are comprehended in thefe fhort, 
but emphatic rules, of loving our neigh- 
bour as ourfelves, and of doing to others, 
as we would have them to do to us; there 
is nothing in all thefe laws, but what is 
moft reafonable and fit to be done by man ; 
nothing, but what, if he were to confult 
his own intereft, he would chufe; nothing, 
in fhort, but what is eafy to be under- 
ftood, and as eafy to be pra&ifed, by a 
willing mind. The practice of all thefe is 

fuitable 



138 The Reafonablenefs of 

SERM. f u itable to our nature, and agreeable to the 
\^~y^j frame of our understandings ; proper to our 
circumftances in this world, and prepara- 
tory to our happinefs in the next. No 
man's reafon did ever dictate to him the 
contrary of any of thefe ; that it is fit for 
a creature not to love God, to be undutiful 
to his great Sovereign, and ungrateful to 
his beft Benefactor; that it is reafonable for 
a man to deftroy himfelf by intemperance, 
or to hate, defraud, and opprefs thofe a- 
round him. Natural reafon, itfelf, if man 
did but liften to its dictates, is an enemy 
to all thofe fins, and a law againft all thofe 
vices. Nay, even thofe precepts of the 
gofpel, which feem to be moft harfh and 
difficult at firft appearance, if their nature 
and tendency be rightly viewed, will ap- 
pear to be both reafonable in themfelves, 
and really productive of advantage to the 
man who obferves them. For inftance, 
what can be more reafonable than deep for- 
row and contrition for our paft offences? 
For if we do not cherifh thefe fentiments, 
which are fo adapted to our character as 
finners, we cannot poffibly regard the God 
of uprightnefs, againft whom we have tref- 

paffed, 



Cbrijfs Commandments. 139 

paffed, without feeling a high degree of dif- SE ^ M ' 
quiet and terror. What can be more rea- \^r**J 
fonable, than to refolve, in an humble de- 
pendence upon Divine aid, to abandon 
thofe paths of folly in which we had heed- 
lefsly wandered, and more fteadily to per-. 
fevere in the paths of righteoufnefs. For 
if we do not thus refolve, we muft ftill 
confider ourfelves as at enmity with God. 
The proper government of our paffions, 
alfo, though it may have fomething in it 
which is troublefome, has yet nothing that 
is unreafonable, or really to our prejudice. 
If we give a loofe rein to any of our paf- 
fions, we only gratify ourfelves for the 
prefent, in order to our future uneafinefs; 
but if we refift and conquer them, we lay 
the foundation of perpetual peace and tran- 
quillity within us. 

In fhort, to give only another example, 
can any thing be more reafonable, than to 
cherifh a patient and cheerful refignation 
to the will of God, who beft knows the 
manner in which our intereft can be effec- 
tually promoted. The cultivation of this 
becoming temper of mind, is the beft mean 
of preventing anxiety, in confequence of 

the 



140 Tbe Reafonablenefs of 

SERM. t } ie vieiffitudes of life, it certainly makes 
x.sy^j the worfl condition upon earth, as tole- 
rable as it can be, and much more eafy 
than it would be otherwife. 

From this fhort review of fome of the 
leading precepts of Chriftianity, it would 
appear, that the obfervation of the apofile is 
juft, that the commandments of God are 
not grievous, in fo far as refpe&s their con- 
fiflency with reafon, and their conformity 
to our immortal nature. But the truth of 
the Apoftle's remark will farther appear, if 
we confider that the precepts of the gofpel 
are practicable. 

Man is not deflitute of fufficient power 
and ftrength for the performing of God's 
commands. Had God given him laws, 
but no power to keep them, his command- 
ments would then, indeed, have been griev- 
ous. It is true, that man is not now the 
fame perfect being as when he fprung from 
the Creator's hand. In the blifsful ftate of 
innocence, it was his chief glory, his fupreme 
delight, to comply with the Divine will. 
No impediment then flood in the way of 
the difchargc of his duty: For he delight- 
ed 



Chrifis Commandments. 141 

ed in the law of the Lord his God, after SERM. 
the inward man. But the moment that fin k^y-^J 
was introduced, a miferable reverfe took 
place in his fentiments and affections. He 
now felt within him a ftrong difinclination 
to that law, which he had been hitherto ac- 
cuftomed to regard with reverence and 
love. His heart was fet in him to do 
evil, and that continually. All his de- 
fendants have fhared in that corruption 
which the fall originally introduced. Nu- 
merous, indeed, are the temptations which 
affail man in his. journey through life. 
The hideous gulf of vice lies on either 
fide the road which leads him to the land 
of reft, and at every winding of the ftrait 
and narrow pafTage, a fpiritual foe is plac- 
ed, retained in the fervice of the prince 
of darknefs, the declared enemy of God 
and/man, who either attempts to force the 
paffenger to an inglorious retreat from the 
field of combat, or elfe endeavours to harrais 
and perplex him with doubts and fears re- 
fpecling the ftate of his foul, and the mer- 
cy of his God; or, with the fmile of pre- 
tended friendfhip, invites him to a confer- 
ence, and with dazzling promifes of un- 
mixed 



*4 2 The Reafonablenefs of 

S ^ M - mixed happinefs, allures him to his alli- 
\^r^j ance, and feduces him to commit a heinous 
a£t of treachery againft his foul, by en- 
lifting him in the fervice of iniquity. To 
fpeak without a metaphor, the devil, the 
world and the flefh, are up in arms againft 
every frail fon of Adam, and powerfully 
entice him, by the moft winning and fe^ 
du&ive allurements, to forfake the fervice 
of the Creator, to renounce his law, to 
trample under foot his facred ftatutes, and 
to acknowledge the fovereignty of no other 
power whatever, but of paffion, and the 
corrupted bias of his own heart. Such is 
the true Hate of human life; fo numerous 
and powerful are thofe enemies, with which 
it is neceffary that the fervant of God fhould 
contend. But notwithftanding the power 
of thofe enemies of the foul, the fervant 
of God hath no occafion to be difcour ag- 
ed, or to relinquifh that combat, on which 
his everlafting happinefs depends. Though, 
in confequence of his natural imbecility, 
he is unable of himfelf to fulfil the law 
of God in all its purity and extent, the 
grace that the gofpel offers to him for his 
affiftance, is fufficient to carry him through 

the 



ChrljTs Commandments. 143 

the midft of difficulty and danger, and SERM. 
make him perfevere in his Chriftian courfe y^^^ 
rejoicing. The Spirit of the Lord, which 
is communicated to every man who hum- 
bly and fincerely afks it, mail enlighten 
his underftanding, fo as to enable him to 
difcern the native deformity of fin, and 
the beauty which is in holinefs; it fhall 
purify his heart from all thofe corrupt 
affections, which fin hath implanted, and 
endow him with thofe heavenly graces, 
thofe holy difpofitions, which will ftrength- 
en and fupport him in his obedience to 
God, and enable him fuccefsfully to van- 
quifh every temptation which would feduce 
him from the path of uprightnefs. Thus 
though men have contracted a great degree 
of weaknefs, by their wilful degeneracy 
from rectitude, that grace, which the gof- 
pel offers to them for their affiftance, is 
fully fufficient. Indeed, the particular rea- 
fon which the apoftle affigns for his de- 
claration, that the commandments of 
God are not grievous, is evidently this, 
becaufe he offers men an aid proportion- 
able to the difficulty of his commands, and 
the neceffity of their condition. For im- 
mediately 



144 ^ e Reqfonablenefs of 

SERM. mediately after the text, we find thefe 
\s*v->u w °rds, " Whofoever is born of God, over- 
" cometh the world." Therefore, the Divine 
commandments are not grievous, becaufe 
every child of God is endued with a 
power by which he is enabled to refill 
and conquer the allurements of fin. But 
who are they who can, with propriety, be 
entitled the children of God? The fame 
apoftle informs us, in the firft chapter of 
his gofpel, that as many as receive the 
Saviour, in the various offices to which the 
Almighty hath appointed him, (hall derive 
power from him to become the fons of 
God. Is it not, therefore, matter of deep 
regret and forrow, to find any man re- 
fufing to believe in Chrift, who hath in- 
vited all to come unto him, who is the 
great Phyfician of the foul, who alone is 
able, by the communication of his Spirit, 
to root out thofe feeds of corruption which 
prevent its happinefs and improvement, 
and to invigorate its faculties, to melio- 
rate its affections in fuch a manner, as to 
render it capable of ferving the Creator 
without diftra&ion. The truth is, that 
thofe who are accuflomed to complain of 

the 



ChriJPs Commandments. 145 



VI. 



the impracticability of the Divine precepts, SERM. 
who give them the epithets of rigorous and 
auftere, are men who are fo rivetted in 
their attachment to fin, that they feel 
themfelves unable to abandon it, from the 
power which the habitual indulgence of 
evil propenfities hath acquired over them. 
Yet, even in fuch men, the native power 
of confcience is not totally deftroyed. 
There are particular feafons, when it acts 
within them as the inftrument of Divine 
correction, and from the review of their 
conduct, which they are frequently com- 
pelled to take, difplays to them the worth- 
leflhefs of their character, and reprefents 
the danger to which they (hall unavoidably 
expofe themfelves, if they do not affume 
different fentiments, and act in a very dif- 
ferent manner. To filence thefe remon- 
ftrances of confcience, to appeafe the ftorrrt 
within them which fhe hath raifed, by 
the fair reprefentation of their character 
and conduct, they endeavour to frame 
fome apology for their deviation from the 
ways of rectitude. The apology to which, 
in general, they have recourfe, is this, that 
conftituted as they are by nature, and fitu- 
K ated 



146 The Reafonabltnefs of 

SERM. ate( j m a wor i ( i which abounds with every 
\^y^j incentive to vice, they cannot act differ- 
ently : nay, in urging this apology, they are 
often guilty of the grofleft and moft fhock- 
ing impiety: Hath the Creator, fay they, 
implanted within us a variety of paflions 
and defires, and does he indeed prohibit 
us from indulging thefe. Shall the teach- 
ers of Chriftianity perfuade us to believe, 
that a being who is perfect, can be cap- 
able of fuch inconfiftency, between what 
he hath done, and what he hath enjoin- 
ed ? Vain and deluded mortals ! your rea- 
foning fhall be of no avail to you, when 
you are fummoned to appear before the 
all-perfect God, when you are afked what 
improvement you have made of the ta- 
lents committed to your charge, and whe- 
ther or not you have made his glory the 
grand fcope and aim of all your actions. 
Would to God, that the children of men 
would ferioufly reflect on the occurrences 
which ihall take place in a future world, 
in which all deceit and fophiftry fhall be 
found ineffectual to influence the decifion 
of Him who is omnifcient, in which the 
truth fhall be revealed without difguife, and 

the 



Chrlfis Commandments. 147 

the fate of Adam's fons irrevocably deter- SERM. 
mined, according to the characler which \^^j 
they have maintained upon earth. The 
parable of the talents delivered by our Sa- 
viour, in the twenty-fifth of Matthew's 
gofpel, declares the truths to which we 
have alluded above, in the moft unequi- 
vocal terms. Though men, therefore, muft 
be confidered as incapable in themfelves, 
of obeying the Divine law, yet, as the 
gracious aid and dire&ion of Him, who is 
at once omnipotent and omnifcient, hath 
been promifed to all, who in fmcerity re- 
queft thefe favours, they are excluded 
from making any apology for neglect or 
difobedience to God, and if they perifh in 
their fins, their blood muft reft upon their 
own heads. 

That the commandments of God are 
not grievous, may appear alfo from this 
confideration, that they are pleafant, and 
that compliance with them is accompa- 
nied with the moft fubftantial recom- 
pence. This truth is beautifully repre- 
fented in the book of Proverbs. H Hap- 
" py," faith Solomon, " is the man that 
" findeth wifdom, and the man that get- 
K 2 « teth 



148 The Reafonablenefs of 

SERM. « ^k underftanding. For the merchan- 
k*s*tkJ " dize of it is better than the merchandize 
" of filver, and the gain thereof, than fine 
" gold. She is more precious than ru- 
c< bies and all the things thou canft de- 
" fire, are not to be compared unto her, 
" Length of days is in her right hand, 
" and in her left hand, riches and honour. 
" Her ways are ways of pleafantnefs, and 
u all her paths are peace. She is a tree of 
fi life to them that lay hold upon her, and 
u happy is every one that retaineth her." 
In thefe ftrong and pathetic terms, does 
Solomon defcribe the blefied ftate of thofe 
who confecrate their lives to the fervice 
of God, and who in fo doing, acT: a 
part ftri&ly confiftent with true wifdom. 
And Solomon was, of all men, beft able 
to give a true and impartial ftatement of 
the fad. His life, like that of moft of 
Adam's race, had been a chequered fcene : 
A mixture of virtue and vice, of resolution 
and of weaknefs. He had tried the plea- 
fures with which the men of the world 
are fo much captivated, and had experi- 
enced thofe pleafures to be fo tranfitory, 
fo inadequate to the dignity of an immor- 
tal 



ChriJFs Commandments. 149 

tal foul, that he at laft concluded his ex- SERM. 
animation, with the fhort, but emphatic \^>v^ 
remark, <c Vanity of vanities, all is vanity.' * 
He, on the other hand, experienced fuch 
unadulterated happinefs, from the purfuit 
of religion, that he was led to declare, that 
the objects of defire, which are merely con- 
nected with the earth, could not, with any 
propriety, be even put in competition with 
this noble and dignified purfuit. In the 
performance of his duty, the fervant of 
Jefus experiences a delight, infinitely fupe- 
rior to that which is felt by the men of 
the world, when their corn, and wine, and 
oil, do mod abound. Guided by the wif- 
dom which proceedeth from above, and 
aflifted by the ftrength of Him who is in- 
vincible, he is enabled to perform the 
journey of life, in a fafe and honourable 
manner, and to prove more than a con- 
queror, over all his foes, through his bleffed 
Saviour. Thus directed, and thus ftrength- 
ened, he has no reafon to repine at the 
arduous, and difficult nature of any par- 
ticular duty, but rather has the moll folid 
reafons for rejoicing, that the performance 
of it is rendered fo eafy and pleafant, and 
K 3 that 



150 The Reafonahlenefs of 

SERM. that the yoke of Chrift, when compared 
y^Y^J w frh tne y°ke of fin, is really that liberty, 
to which mortals ought always to afpire. 

The ambition of the Chriftian, though 
it is unbounded, like that of worldly men, 
is not productive of the fame pernicious 
confequences. The higher he rifes in the 
fcale of Chriftian worth and excellence, his 
pleafures are the fweeter. No perplexing 
cares attend his laudable defire of advance- 
ment. An ardent defire to pleafe his Lord 
and Mafter, is the great object of his 
thoughts; to this defire every other confi- 
deration is fubfervient, and the attainment 
of this defirable object, conftitutes his fu- 
preme felicity. The man who has reach- 
ed the fummit of earthly grandeur, ftands 
upon a dangerous height: Envy may throw 
her envenomed fhafts, and being fuccefs- 
ful in her aim, may hurl him down into 
the depths of obfcurity. A confcioufnefs 
of this danger, will keep him difturbed. 
But the man who is folicitous to obey his 
God, enjoys ferenity and peace: He can 
defy the efforts of the malicious: He hath 
his witnefs from within, and his record on 
high. The fon of avarice from obferving 

the 



Cbri/Ps Commandments, 151 



VI. 



the unftable nature of wealth, may well S ^RM. 
be alarmed left his riches flee away. But 
the difciple of Chrift, whofe riches are 
his integrity, and faith, and hope, and 
love, knows that thefe are durable riches 
and righteoufnefs; and that, through the 
ftrength of Divine grace, he mall be en- 
abled to hold them faft. The flave of in- 
temperance may lofe his capacity for en- 
joyment, and deeply regret the pleafures 
which are paft, never more to return. But 
the pleafures of the Chriftian, as they are 
infinitely more refined in their nature than 
his, will ever become more exquifite, as 
he grows in grace, and in the knowledge 
of God his Saviour, and are lafting as the 
exiftence of the immortal foul. The ad- 
herent of infidelity, may, at the clofe of 
life, flirink from the gloomy profpecT: of 
annihilation, or, involved in doubt and un- 
certainty, may tremble at the thought of 
what awaits him, if, indeed, a God exifts. 
But he who believes in that life and im- 
mortality which the gofpel hath brought to 
light, rejoices in the profpecl:, and though 
he cannot fully acquit himfelf of fin, he 
looks with confidence to the blood of a- 
K 4 tonement. 



152 The Reafonablenefs of 

SERM. tonement, which fhall wafh away the deep- 
k^^j eft ftains of guilt, and anticipates the joy- 
ful events of that day, when he fhall be 
prefent with his God. What a remarkable 
difference, therefore, is there even in the 
prefent flate, between the fervants of the 
world and fin, and the true fervants of 
Chrift, in point of happinefs! But the 
pleafure experienced by the latter, from 
their devotednefs to God, while upon earth, 
is to be confidered only as a flight foretafle 
of that pleafure, which, through the me- 
rits and mediation of Jefus, fhall crown 
their labours of love, when |they fhall be- 
come the inhabitants of heaven. Then 
they fhall be admitted to the full enjoy- 
ment of the bleffed God, an enjoyment 
which fhall laft while the ceafelefs ages of 
eternity continue to roll. The foul of 
man is incapable, while it animates the ta- 
bernacle of clay, to form any adequate con- 
ception of this enjoyment, for the nature 
of it hath not been revealed to us diftincT:- 
ly: Suffice it then to fay, that the defires 
of the pious and upright foul fhall then be 
fatisfied in their full extent. Are the com- 
mandments of our God, then, Chriflians, 

to 



Chri/Fs Commandments. 153 

to be termed grievous, fince they appear SERM. 
to be fo admirably fuited to our nature, k^t^j 
as rational and immortal beings; fmce the 
Divine aid is granted to us, whereby the 
difficulty of obedience is removed, and 
fuice obedience is crowned with fo glorious 
a recompence, bellowed upon the believer, 
by that God who accepts his perfon and 
fervices, through the atonement and inter- 
ceflion of his Son? No: they cannot be 
.called grievous. " Looking, then, to him 
" *who is the author and the finifher of 
" our faith, and who, x for the joy that was 
"" fet before him, endured the crofs, de- 
a fpifing the fhame ; let us lay afide every 
" weight, and the fin which doth moil 
" eafily befet us, and run with patience 
" and perfeverance the race which is fet 
9 before us," approving ourfelves as the 
faithful and fubmiflive fervants of Jefus 
Chrift, " whofe yoke is eafy, and whofe 
" burden is light." 



[ 154 ] 



SERMON VII. 

The Regulation of the Affections, 



Colossians iii. 2, 



Set your affetlion on things above, not on 
things on the earth. 

SERM. iSUMEROUS and important are the 

1TIJ * 

^_^. benefits refulting to mankind from the gof- 
pel of Jems Chrift; and it is one of the 
moft diftinguifhed of thefe, that the Apof- 
tie Paul has in view, when he addrefles the 
Coloffians in the words of the text, li Set 
" your affedion on things above, not on 
" things on the earth." 1 he afFedions are, 
confeftedly, the main fprings of human 
adion: The regulation of thefe, therefore, 
mull be confidered as effential to the peace 

and 



The Regulation of &c. 155 

and happinefs of man. To regulate them S ^RM- 
in a proper manner, and to direct them to v^-yv^ 
fuitable objects, has been univerfally the 
aim of moral writers, and they have all 
pretended to have been fuccefsful in their 
endeavours. But never was this excellent 
end fo rationally aimed at, or fo fuccefsful- 
ly accompliihed, as under the gofpel dif- 
penfation; which, by exhibiting a new 
fcene of things, hath difcovered a new fet 
of objects to the affections of mankind, 
and hath given them a direction, as far fu- 
perior to any that was ever prefcribed by 
mere philofophy, as the heavens are high- 
er than the earth. 

All that is at prefent propofed, in farther 
difcourfmg from thefe words, is to recom- 
mend and enforce the exhortation of the 
Apoftle, by a comparative view of the 
things above, and the things on earth; and 
to point out the effectual mode of acquir- 
ing that heavenly frame of mind, which 
Paul himfelf pofTeffed, from which he 
reaped the molt fublime and permanent 
joys, and which it was the earneft defire, 
the conftant prayer, of this great and good 
man, that all the profefling followers of 

Jefus 



l 5& The Regulation of 

S vn M * J e ** us m; g Il{: attain, fince it was indifpen- 
Ks~v*^t fibly necefTary to their falvation. 

By the things above, we are to under- 
ftand the things of another world, the 
joys of heaven, the pleafures at God's 
right hand. By the things on earth, are 
reprefented the poffeffions and pleafures 
of a prefent world. That the laft are 
vaftly inferior to the firft of thefe, with 
regard to the acquifition of happinefs, will 
appear with the moft convincing evi- 
dence, from two familiar examples. 

And, firft, let us attentively review the 
effects which are produced, when the affec- 
tions are regulated and engroffed by in- 
temperate ambition. The man who is 
inflaved by this principle, is one who con- 
fiders this world as his all, and labours to 
obtain the objed of his defires, by any 
means, and at all events. As he has but 
one object in view, the acquifition of pow- 
er and influence, his mind is abforbed by 
tiiis favourite object. No other confider- 
ation, however weighty and important, is 
allowed to divert him from his keen pur- 

fuit 



the Affcftions. HI 

fuit of honour: Dreams of aggrandizement SE ^' 
en^-rofs his hours of repofe, while plans, v^y^y 
which tend to fecure promotion, occupy 
his days of activity. That he may fecure 
the fuccefs of thefe plans, he will conde- 
fcend to meannefs which is directly repug- 
nant to every principle of integrity and 
worth. Truth will be a ftranger to his 
lips. The defpicable arts of flattery will 
be employed to win thofe to his intereft, 
who are nearer the fummit of power than 
himfelf. Virtues, which they never pof- 
feffed, will be lavifhly afcribed to them: 
While vices, of which they are notorious- 
ly guilty, will carefully be palliated, nay, 
fometimes arrayed in the garb of virtue: 
Commendation will be given, where there 
is room for cenfure, and the language of 
compliment exhaufted upon men, who 
ought to be the objects of general averfion. 
If friendfhip ftands in his way, friendihip 
is facrificed at the fhrine of intereft: all the 
endearing ties of affection are forgotten, 
and the man for whom he profeffed, and 
even, perhaps, felt regard, before his affec- 
tions were governed by intemperate ambi- 
tion, is made to feel the fmart of broken 

vows, 



158 The Regulation of 

SERM. V ows, and violated engagements. Huma- 
k^y^j n ity an d benevolence are only gratified, 
provided they interfere not with his 
fchemes. 

It would be improper to fay, that all 
thefe offences againft the gofpel of Chrift, 
are conftantly committed by the fons of 
ambition. To fome of them, the path of 
honour is fo acceflible, as to render thefe 
offences often unneceffary. But the na- 
ture of ambition, Chriftians, mufl be ac- 
knowledged to be fuch, that if they are 
ever found neceffary, they will without 
fcruple be pra&ifed; for the confciences of 
thofe who are flaves to an unhallowed af- 
fection, are very flexible, and unable to 
withhold them, on numberlefs occafions, 
from the tranfgreffion of the laws of right- 
eoufnefs. Now fuppofe men of this de- 
fcription, in poffeffion of the obje&s for 
which they have made all thefe facrifices. 
Are they happy? Happinefs is the profefT- 
ed purfuit of every man, on whatever ob- 
ject his afFedions may reft. Are the fons 
of ambition happy? We cannot fay they are. 
There is no termination to their lofty de- 
fires. They are as far from real enjoy- 
ment 



the AjfeEtions* 159 

ment, as on the day when they began their SERM. 
career. Their days as reftlefs, their nights v^vv-? 
as fleeplefs as ever. They have laboured 
in vain: Even the very honours, which 
they fo keenly fought, are an oppreffive 
weight. Their cares, inftead of being di- 
minifhed, are vaftly increafed; for man is 
incapable of altering the nature of his im- 
mortal foul. Its defires ultimately point to 
an higher enjoyment, than the world can 
beftow. They have fooliihiy thought that 
unmixed happinefs was an inhabitant of 
earth ; but, to their forrowful difappoint- 
ment, they have not been able, as yet, 
with all their diligence, to difcover the 
place of her abode. And if the grace of 
God be not vouchfafed to them, before 
they leave this world, on which their 
hopes were wholly founded, they mull, 
with fearful anxiety, look forward to a fu- 
ture ftate, as they mult be confcious to 
themfelves that they never endeavoured to 
cultivate a friendfhip with that great eter- 
nal Being, whofe exiftence they cannot, 
with all their efforts, absolutely difDelieve. 
How foolifh and inconfiderate then, Chrift- 
ians, to a reflecting mind, diverged of preju- 
dice, 



160 The Regulation of 

S y™ dice, and viewing things with candour, muft 
v^y^ the conduct of thofe appear, who, for the 
trifling toys of grandeur and diftindrion, 
forego the pearl of great price ; who lofe a 
fubftantial and durable happinefs, in purfuit 
of one, which is only the offspring of a 
deluded imagination? Fools indeed they 
muft be efteemed, to forego the glories of 
immortality, for the empty honours of this 
world; to forego the applaufes of affem- 
bled angels and the fpirts of juft men made 
perfect, for the praifes of a fickle multi- 
tude, guided by the caprice of the moment, 
and conftantly transferring from one fa- 
vourite to another, their regard and efteem. 
Mark then, I befeech you, Chriftians, the 
(hiking contrail between the man whofe 
ambition the world engrofles, and the man, 
whofe glorious ambition it is, to a£t as the 
faithful fervant of God, whofe hopes, find- 
ing no folid foundation here below, foar a- 
loft to the world above. While the one, 
in keen profecution of his worldly plans, 
frequently deviates from the laws of up- 
rightnefs, the other mounts higher in the 
fcale of Chriftian excellence, and attains 
to a nearer refemblance to that God who 
i is 



the AffeBlons\ 161 

is the fource of all perfection. While the SERM. 

n , . . . VII. 

ambition or the one, in proportion to its v^vs^ 

increafing influence over the mind, prevents 
his own happinefs, and wars againfc the 
peace and enjoyment of his fellow-men, 
the exalted ambition of the other, confers 
upon him in its exercife, ftill higher and 
higher enjoyments, becaufe it makes him 
more intimately acquainted with his Crea- 
tor and Redeemer. While the acquisitions 
of the one are conftantly liable to be re- 
moved, by the peftilential breath of ca- 
lumny, by the fluctuation of popular o- 
pinion, the attainments of the other are 
iafe, and beyond the reach of removal, be- 
caufe they are defended by an invincible 
bulwark, they are guarded by the favour 
and protection of the Sovereign of all, 
whofe will is incontroulable, whofe pro- 
miles to his faithful people fliall ever meet 
a full accompliihment. Choofe, then, 
Chriftians, this day, whom ye will ferve. 
Shall you bend the knee to the world? 
Shall you comply with its pernicious max- 
ims ? Will you be dazzled by the alluring 
oilers of happinefs which fhe makes ? Will 
you encreafe the croud of ambition's vo- 
L taries ? 



162 "The Regulation of 

S ^ M - taries? God forbid! What has the world 
^^sr^j to give in exchange for your fouls. No- 
thing, be afiured, that will remain: For 
the world, and the fafhion of the world 
fleeteth away. Inftead then, of having 
your affe&ions fixed upon the tranfitory 
honours and d inunctions which the prefent 
ftate affords, let it be the defire of your 
fouls, to fecure thofe immortal, unchange- 
able, eternal glories, which the heavenly 
land holds forth to your acceptance: Let 
it be your earneft endeavour, through the 
powerful aid of Divine grace, to comply 
with the exhortation of Paul, and to fet 
your affe&ions on things above. 

Another inftance which decidedly proves 
the inferiority of the things on earth to the 
things above, is deducible from the effecls 
vifibly produced by the fway of avarice 
over the affedions. This baneful prin- 
ciple occafions in the breaft of man the 
utmoft anxiety, and produces the fevereft 
and raoft ineffectual labours. He who is 
influenced by this grovelling vice, is an 
enemy to himfelf as well as to others. 
His defire of wealth is infatiable. The 
meaneft artifices will often be put in prac- 
tice 



the Jfecliotis. 163 



VII. 



tice before his expectations fhall be dif- S ^ M * 
appointed. No permanent principle of 
generofity can refide within him. And 
when he has hoarded up wealth, does 
happinefs blefs him with her fmiles. 
Alas! No: He is inwardly torment- 
ed with the fear of lofing what he hath 
amaffed. The made of the midnight 
robber hovers around him. His fpirit is 
reftlefs and difiurbed. Inftead of ufing 
what he hath laboured to acquire with in- 
ceffant toil, he often denies himfelf the 
conveniences, and fometimes even the ne- 
ceflaries of life. It is not, therefore, to be 
expected, that when the helplefs widow, 
and the deftitute orphan appear before 
him, and with tears, fufficient to melt 
any heart but his, implore a fmall pittance 
from his gathered ftore, he will grant their 
earneft requeft; and when it is confidered, 
Chriftians, that wealth is liable to fo ma- 
ny revolutions, that it frequently, on a 
fudden, leaves its deluded pofleflbr, car- 
rying along with it all his ideal fchemes 
of happinefs, we muft pity, while at the 
fame time, we defpife the infatuation of 
the avaricious. Like the child of world- 
ly 2 ly 



v-^v%^ 



164 The Regulation of 

S vm^* "y am - : ->ition, he, t00 5 has laboured: But 
he has laboured in vain. He has unnecef- 
farily fubjeded himfeif to a load of cares 
through life, but after all his cares, happi- 
nefs, like the airy phantom which eludes 
the grafp, flies before him, and he cannot 
poflibly overtake it. How great then the 
folly of all whofe affedions reft upon the 
riches and honour of this world! What 
accumulated diftrefs proceeds from the do- 
minion of avarice! 

Turn again, to the other hand, my 
friends, and contemplate the character and 
condudt of the difciple of Jefus, whofe af- 
fections are fixed on the things above. 
He labours too to acquire riches: Nor are 
his labours ineffectual. Integrity, and faith, 
and hope, and love, conftitute his wealth: 
Thefe are durable riches and righteoufnefs. 
Thefe he mall be enabled to retain in fpite 
of all the adverfe events of human life: 
Thefe are the inexhauftible fources of joy 
and fatisfadion to his foul : Thefe bright- 
en the faireft fcenes of profperity, and en- 
liven the darkeft gloom of amidion: 
Thefe are fo many pledges of that eternal 
joy which fhall be the inheritance of the 

fons 



the Affeftions. 165 

ibns of God. Confider the blefied ei^ds s ^- 
produced by his heavenly-mindednefs. \^^r^j 
Is he enriched with worldly goods; un- 
like the bafe fon of avarice, he opens wide 
the hand of bounty, and cheerfully con- 
tributes to the relief of the poor and needy. 
Thus he v hath reafon to fay, with the 
charitable Job: " When the eye faw me, 
" then it blefied me, and when the ear 
c< heard me, it gave witnefs unto me, be- 
" caufe I delivered the poor that cried, 
" and the fatherlefs, and him that had 
" none to help him : The bleffing of him 
ct that was ready to periili came upon me, 
" and I caufed the widow's heart to fing for 
" joy." Setting his afTe&ions on the things 
" above, and habituated to the contempla- 
tion of a God of love, who ever defires 
to promote and fecure the happinefs of his 
creatures, he fludies to refemble this pat- 
tern of infinite benevolence, and as a de- 
cifive proof of his imitation, haftens to re- 
move, or, at leaf! to alleviate, the wants 
and woes of his fellow men. 

Again, is the difcipie of Jefus Rationed 
by providence in the cbfcure vale of po- 
verty? And will any connderation induce 
L 3 him 



1 66 The Regulation of 

s ?£^* him to infringe the property of others? 

v^y^ No: His mind is too full of heavenly ob- 
jects; his thoughts are too intently fixed 
on religion's awful truths; his hopes are 
too much elevated by the profpecl of that 
blifs which awaits the righteous, as their 
everlafting portion, ever to allow him to 
depart from the laws of juftice and integ- 
rity: He is fatisfied with his fcanty fhare 
of worldly goods, and refigns himfelf to the 
difpofal of Him, who is no refpedter of per- 
fons, who to promote the wifeft and moft 
beneficial defigns hath raifed fome to elevat- 
ed rank, and appointed others to fill the low- 
er ftations of fociety. Behold then, Chrift- 
ians, the picture. There is the man, whofe 
heart is fixed on the attainment of worldly 
pofleffions. There is he whofe hopes are 
ultimately pointed towards heaven. Ex- 
amine carefully the features of each. Doth 
not the difference forcibly ftrike you ? Are 
ye not conftrained to pity the one, and view 
with approbation the other? No man, in- 
deed, who is capable of appreciating true 
excellence, can withhold his affent from 
this propofition, that the Chriftian, who 
fets his affections on heavenly objects, is 

infinitely 



the AffeBions. 167 

infinitely fuperior to him whofe grovelling SERM. 
deiires centre in the earth, Be it then v^vs^ 
the ftudy of us all, my friends, to acquire 
this noble, this elevated frame of mind. 

Several very ftriking inftances might here 
be adduced, of the impropriety of placing our 
affections on earthly things, arifing from 
a view of the boafted pleafures of the 
world. But on thefe we cannot now en- 
large: They are, indeed, like its honours and 
poffeffions, of a tranfient unfatisfying na- 
ture, and when the heart is rivetted on the 
acquirement of them, they are, in number - 
lefs inftances, productive of pain and for- 
row. If then, my friends, the things on 
earth are indeed, in their own nature, fuch 
as we have reprefented, and that they are fo, 
the Word of Infpiration, and the unceaf- 
ing voice of experience, loudly teftify, how 
exceedingly improper is it for any man 
to fe.t upon them his affections. Befides, 
it ought to be recollected, that even 
though their nature was different, the im- 
propriety of trufting to them for happi- 
nefs, would ftill remain. Men are, indeed 
but pilgrims and fojourners upon earth; 
for a little time they are allowed by God 
L 4 to 



1 68 The Regulation of 

SERM. to continue here, and when this fleeting 

VII. ... 

k^^y^j period is expired, mull depart to the world 

of fpirits. If then, in this ftate alone, we 
had hope, we would be miferable: Blefled, 
however, be the Moft High, for that life and 
immortality which the gofpel of the Savi- 
our hath brought to light. 

It is truly aftoniihing, that men who fo 
frequently convey the remains of deceafed 
friends to the narrow houfe which is ap- 
pointed for all living, and find the obfer- 
vation, " Dud thou art, and to duft thou 
" (halt return," fo fully verified, mould 
immediately, after witneffing the affecting 
fcene, return to the fame worldly purfuits, 
with the fame vigour and alacrity, and ban- 
ifli from their minds the thought, that thefe 
laft offices of friendfhip will fpeedily be 
rendered to themfelves. O then, Chris- 
tians, that all of us were wife, that we all 
rightly underftood thefe things, that we 
ferioufly confidered our latter end. Then, 
indeed, would the exhortation of Paul be 
cheerfully complied with: Then would 
we feel the ftriking propriety of " fetting 
" our affection on the things above, and 
" not on the things on earth.'** 

Before 



the Affeftions* 1 69 

Before we conclude this part of the fub- S] ?J^- 
jeel:, it is proper to remark, that the Apof- v^v-v-f 
tie here enjoining the practice of our duty, 
employs an expreffion, which, though very 
fimple, is, at the fame time, very forcible. 
" Set your affection," fays he, " on 
things above;" that is, let the affections 
be rivetted and unmoveably fixed on thefe 
fublime and heavenly objects, It is not, 
then, a temporary burft of affection which 
the Apoflle folicits: No: It is the perpe- 
tual unceafmg defire of the heart for the 
attainment of fuperior bJeflings, than any 
which the world can yield. This de- 
fire muft regulate our feelings and our 
conduct. This defire muft be predomi- 
nant in the foul, while every defire, 
which is merely connected with the things 
on earth, muft ad the fubordinate part. 
For religion, Chriftians, is a habit of the 
foul: If it is genuine, it will not be fub- 
ject to viciflitudes : Its power over the 
mind will continually increafe: It will be 
the fupreme regulator of the heart and of 
the life. 

Having thus briefly, pointed out the 

propriety 



*7° The Regulation of 

S y* M * propriety of compliance with the Apoftolic 
\^y^j exhortation, by a comparative view of the 
effects produced, when the affections are 
placed upon the things on earth, and when 
they are fet upon the things above, let 
us now concifely ftate the means, which 
are to be employed, towards the attainment 
of this important end, which the Apoftle 
had in view, when he adreffed the Coloffi- 
ans in the words of the text. 

Thefe means are revealed to us in the 
facred Scriptures. They are in fhort the 
various means of grace which the Almigh- 
ty hath beftowed, for the exprefs purpofe 
of purifying and regulating our hearts, 
and thus qualifying us for acting our part 
aright, while we continue the tenants of an 
earthly habitation, and for performing 
more exalted fer vices, when we mall be- 
come the citizens of the new Jerufalem, 
that city of the living God, that is eternal 
in the heavens. 

Let us confider a few of thefe means of 
grace. And the firft that I fhall mention 
is prayer. That the punctual obfervance 
of the duty of prayer has a tendency to me- 
liorate, and rectify the affections, is abun- 
dantly 



the Affections. 1.71 



VII. 



dantly obvious, when the Chriftian regu- SERM, 
larly prefents himfelf before an eternal Be- 
ing, whom he recognizes and adores as the 
God of purity, he muft certainly be im-* 
preffed with the neceffity of attaining to a 
refemblance of this purity. When he is 
accuftomed to thank the Lord, for having 
formed in him an immortal fpirit, and deftin- 
ed him for holding a more diftinguiihed 
rank, than he does at prefent, he muft 
forcibly feel the propriety of cherifhing 
thofe fublime and elevated thoughts, which 
are congenial with his immortal deftina- 
tion. That he may effectually cherifh 
thefe thoughts, he earneftly befeeches God 
to wean him from an immoderate attach- 
ment to earthly objects, and to elevate his 
affections to thofe which are of a fpiritual 
and eternal nature. And if he thus prays 
with a believing heart, we are authorized 
to declare, that his requefts will be granted, 
for thus faith the Saviour, " Afk, and ye 
" fhall receive; feek, and ye fhall find; 
" knock, and to you the door fhall be o- 
cc pened. For whatfoever ye fhall afk 
c the Father in my name, believing, ye 
" fhall receive." Indeed, the duty of pray- 
er 



*7 2 The Regulation of 

S vfi M ' er mu ^ ^ e con fidered as productive of ma- 
t^w-/ ny bleffed effects. For the man who ac- 
cuftoms himfelf to hold this delightful in- 
tercourfe with his Maker, will be often de- 
terred from many trangreffions againft the 
Divine law, which he might have otherwife 
committed. God is the guardian of all who 
fincerely requeft his direction: And how- 
ever the fons of infidelity may ridicule the 
idea, the Chriftian will ever feel, to his de- 
lightful experience, the ineftimable benefits 
which flow from prefenting his daily hom- 
age to the great Creator. Do we then ear- 
neftly d efire that our affections may be fet 
on heavenly objects? Let us, convinced of 
our own inability to accompliih this end, 
devoutly fupplicate that God, who framed 
at firft, the heart of man, who can turn this 
heart, with as much eafe, as he turneth the 
rivers of water, to create in us all clean 
hearts, to fanctify and renew right fpirits 
within us. 

Another mean of grace, which is high- 
ly conducive to the regulation of the 
affections, is the careful and frequent 
perufal of the Infpired Records. In thefe, 
men are ftrictly cautioned againft an ex- 

ceffive 



the AffeBions. 173 

ceflive regard to the world: The love of S ^- M * 
the world is reprefented as enmity with v^yV 
God: The enjoyments of the world are 
declared to be full of vanity, and to carry 
in their train vexation of fpirit. The fa- 
vour of God is pronounced to be the only 
effectual and permanent fource of felicity ; 
and the proper mode of fecuring the Di- 
vine favour and friendihip is made known, 
and that is, through a faving faith in the 
Lord Jefus Chrift, a faith which overcom- 
eth the world, which purifieth the heart, 
w T hich worketh by love. If profeffing 
Chriftians, then, really defire to have their 
affections properly directed, they will avail 
themfelves of that inftru&icn which hath 
immediately proceeded from the God of 
unerring wifdom : They will ftudy to grow 
in grace, and in the knowledge of their 
Lord and Saviour Jefus Chrift. 

Another mean of grace, productive of 
this great end, is frequent and ferious me- 
ditation on the events which occur to men, 
in the courfe of providence. The moft in- 
attentive obferver of what paffes in the 
world, may eafily be convinced of the in- 
ftability of earthly things. Every revolv- 
ing 



174 The Regulation of 

SERM. ; n g Jay furnifties new confirmation of this 
k^y^j important truth, that the things of a pre- 
fent world are very fluctuating and uncer- 
tain. The rich fuddenly become poor, the 
healthy, weak and difeafed, the powerful 
are reduced to the ftate of dependants; 
every thing is perpetually changing on this 
wonderful theatre; and no man of com- 
mon underftanding, obferving thefe cir- 
cumflances, as he unavoidably muft do, 
will hefitate a moment, whether he fhall 
take the world, with all its difadvantages, 
for his portion, or look forward with the 
pleafing emotions of hope, to the inherit- 
ance of the faints in light. If then a man 
habituates himfelf regularly to reflect on 
the occurrences of Providence, he muft feel 
the indifpenfible neceffity of fetting his af- 
fections on the things above. 

The laft mean of grace to which your 
attention is now folicited, is the difpen- 
fation of the Lord's Supper. This infti- 
tution reprefents, in the moft ftriking 
manner, the ineftimable value of the 
things above. It commemorates the fuf- 
ferings and death of Jefus Chrift, the 
eternal Son of God. And why did this 

Divine 



the AffeElions. V]$ 

Divine Perfon fuffer and die? For the ex- SERM. 
prefs purpofe of fecuring to all who believe v^v>^ 
in his name, the enjoyment of the heaven- 
ly happinefs. Here, then, is an incontro- 
vertible proof of the value of thofe things 
which are above. The well-beloved Son 
of God defcends from heaven to earth, to 
reclaim men from a worldly fpirit, and even 
expires upon a crofs, that he might com- 
municate to them, all the bleffmgs which 
refult from the re-eftablifhment of peace be- 
tween an offended God and rebellious 
mortals; all thofe fublime and tranfporting 
joys, which fhall at length be reaped by 
them who are the objects of the Divine 
favour. The man, therefore, who em- 
braces each returning opportunity of ob- 
ferving this facred ordinance, and who 
ftudioufly prepares himfelf for a worthy 
approach to the communion-table, will 
unqueftionably have his affections recti- 
fied by the interefting objects which he 
there contemplates. He feats himfelf at 
the altar: He eats of that bread, he drinks 
of that cup, which are the appointed fym- 
bols of the Saviour's crucifixion; and, 
while he is thus engaged, his heart ex- 
pands 



I j6 The Regulation of 

S vr M P an( ^ s w * tQ ' ove an( l gratitude to the dy- 
\s*i~kJ m g Jefus, who mercifully gave himfelf a 
ranfom for his fms. While he thus, from 
time to time, celebrates the Redeemer's 
love, fhall his affections be engroffed with 
the love of the world? No: It is impof- 
fible that the worthy communicant mould 
act fo inconfiftent a part, and fo underva- 
lue the bleffings which his Saviour hath 
purchafed. While he, therefore, labours 
to difcharge his duty, in fo far as the world 
is concerned, his conftant ftudy will be to 
keep alive in his remembrance, the happy 
period when he mail be removed hence, 
and welcomed to the embraces of his Lord, 
and fhall be admitted to the marriage-fearl 
of the Lamb, at that table which fhall 
never be drawn. 

Such are fome of thofe means of grace 
which have been appointed to aid our ef- 
forts, in obeying the command in the text. 
Let us carefully, then, Chriftians, avail our- 
felves of thefe, fo that our affections may 
be weaned from the things on earth, and 
fixed on the things above. The Supreme 
Lawgiver hath iffued his command, that 

we 



the Affeclions. 177 

we mould acquire this heavenly-minded- SERM. 
nefs: He hath furnifhed to us the means ,^-Jj 
of acceptable obedience; let us beware of 
flighting and defpifing thefe means of grace, 
deftined as they are, to promote our hap- 
pinefs and exaltation. Finally, my breth- 
ren, let us lay up our treafure in heaven, 
that fo, where Chrift our only treafure is, 
our hearts may be alfo. Let us feek firft 
the kingdom of God, and the righteouf- 
nefs thereof, and all other things necefTary 
to our real happinefs will be added there- 
to. 



M 



[ i7« 1 



SERMON VIII. 

The Character and Happiness of 
the Believer. 



John i. 12. 

But as many as received him y to them gave 
he power to become the Jons of God, even 
to as many as believe in his name. 

SERM. A HE world was funk in the deepeft ig- 
vnl - norance, the manners of men had become 
greatly depraved, and all people's expecta- 
tions of fome great and wonderful event, 
were now raifed to the higheft pitch, when 
Jefus, the Son of God, and the Saviour of 
a guilty race, made his firft appearance 
upon earth. From the fublime and mag- 
nificent defcriptions given in the writings 

of 



The CharaEler a?td> &c. 1 79 

of the ancient prophets, of the nature, s J5j^* 
kingdom, and offices of Chrift, the Jews, y^y^j 
who were accuftomed to view thefe in a 
literal fenfe, had long flattered themfelves, 
that he would appear among them, inveft- 
ed with all the enfigns of royalty and pow- 
er, that he would make all the nations of 
the world vafTals and dependents on the 
Jewifh ftate, and thus eftablifh a kingdom, 
unequalled for greatnefs and extent in the 
hiftory of man. Great, then, was their 
aftoniQiment, when a child, born in a ftable, 
laid in a manger, of mean parentage, with- 
out any external advantage to recommend 
him, when this child, as foon as he reach- 
ed the age of manhood, announced himfelf 
the Meffiah, and by Divine power proved 
his right to that illuftrious title. Mad with 
the difappointment of their lofty hopes, 
hopes which their nation had fondly che- 
rifhed, through all the revolving fcenes 
of their eventful hiftory, they rejected with 
fcorn and contempt, the meek and the low- 
ly Jefus. u He came indeed to his own, 
" and his own received him not. Is not 
" this the carpenter's fon? Are not his 
iC brethren and fitters with us? Can any 
M 2 " good 



i So fht Character and 

vnu " S ood tnin g come out of Nazareth?" was 
v^v->^/ often the ftrong language of their averfion. 
So far were their unreafonable prejudices 
from being removed, by the ftrong affec- 
tion which Jefus difplayed for them, and 
his unremitting efforts to withdraw the fa- 
tal veil, which prevented their perception 
of the truth, that they became daily more 
inveterate againft him, and fettled at laft 
in a rooted and determined hatred. Many 
were the ftratagems they employed to ren- 
der him obnoxious to the Roman govern- 
ment: Unwearied were their efforts to 
compafs his deftrudtion. At laft, when he 
had proved his Divine miffion by the moft: 
ftupendous miracles, when he had deliver- 
ed a variety of precepts, for the regulation 
of our conduct, it pleafed this Almighty 
Friend, who had power to lay down his 
life, and power alfo to take it again, to 
yield himfelf a voluntary victim to the ma- 
lice of his enemies, arid to endure the ago- 
nies of death. 

But though he was thus rejected and 
defpifed by the Jews, the once-favoured 
people of God, imagine not, Chriftians, 
that tfiefe great events were ordained in 

vain. 



Happinefs of the Believer. 1 8 1 



vain. All the ways and the works of God 
are fitted to anfwer the nobleft ends. The 
rejection of the Jews was defigned to make 
room for the calling of the Gentiles. The 
bleffings derived from the knowledge of 
revealed truth were not, for the future, to 
be confined to one people: They were to 
extend to all the nations of the earth, till 
one univerfal hymn of praife mould afcend 
to Him, who fitteth on the throne, and to 
the Lamb of God, which taketh away the 
fins of the world. For, faith the Evange- 
lift, in the words of the text, '* As many 
4t as received him, to them gave he power 
4< to become the fons of God, even to them 
" that believe on his name:" As many, of 
whatever kindred, tongue and people, if 
they believe in the Lord Jefus Chrift, they 
mail be faved. 

In the farther profecution of this im- 
portant and interefling fubject, the follow- 
ing method is propofed: 

Firft, To confider the chara&er of thofe 
who receive Chrift, as offered to them in 
the gofpcl, through faith. 

M 3 Second, 



.ERM. 
VIII. 



182 The Char after and 



VIII 



S vrrr*' Second, To confider the bleffing annex- 
ed to this character, the enjoyment of all 
the privileges of the fons of God. 

And then to conclude with an improve- 
ment of the fubje&. 

The firft branch of difcourfe was to con- 
fider the character of thofe who believe in 
Chrifl. 

When man was created, he was form- 
ed after the image of God: He was per- 
fectly innocent, and, of confequence, his 
happinefs was without the lead alloy. But 
man foon fell from this bleffed ftate: He 
fought out many inventions: He afpired 
to a kind of happinefs which God had for- 
bidden him to tafte. The confequences of 
his difobedience were, a forfeiture of the 
friendfhip of God, and an expofure to his 
wrath and vengeance. But the All-mer- 
ciful had ftill thoughts of love and kind- 
nefs to his weak and apoftate creature. 
Though he had finned, and thus fully me- 
rited the punifhment denounced, the wif- 
dom of Heaven had devifed a plan, com- 
pletely adequate to the nature qf the cafe ; 

fufEcient 



Happlnefs of the Believer. 183 

fufficient ' to refcue man from a ftate of SERM. 

VIII. 

mifery, and to re ft ore him to the happinefs \^r**j 
which he had loft, without degrading any 
of the infinite perfections of Jehovah. A 
Deliverer was promifed to him, who, when 
the fulnefs of time was come, fhould, in 
the nature of man, that nature which had 
violated the Divine law, die in the room 
of the finner, and thus appeafe the wrath 
of God, procure a full pardon for the fins " 
of men, and effe&ually defeat the malici- 
ous defigns of the Prince of Darknefs. 
Accordingly, Jefus Chrift, the fecond per- 
fon of the bleffed Trinity, was commiflion- 
ed to execute this arduous undertaking, 
which far exceeded the powers of any cre- 
ated being, an undertaking for which he 
alone was qualified, in being perfectly 
free from fin. He came to publifh the 
glad tidings of falvation ; he came to over- 
throw the empire of fin, and to bring in 
an everlafting righteoufnefs ; he came to 
purchafe for us, by his precious blood, the 
forgivenefs of our fins, and that " inherit- 
" ance which is incorruptible, undefiled, 
" and which fadeth not away." But all 
men who defire to be interefted in the blef- 
M 4 fings 



184 -The Char after ahd 

S vm*' ^ in S S °^ ^* s P urcna fe> are required in the 
k^tkJ g°^P e l> t0 receive him, to believe on his 
name, without which, it is impoffible that 
any of thefe hleffings can ever be commu- 
nicated to them. /. 

The man, then, whofe foul is infpired 
with an ardent wifh to become a fon of 
God, muft, in the 

Firft place, receive Chrift, in all the fu- 
blime do&rines, which he taught, that is, 
he muft reft, with unreferved confidence, 
on his Divine authority, for their truth. 
Our Saviour, in many pafTages, is declared 
to be not only the Son of God, but " God 
" over all, and bleffed for ever:" The 
Evangelift, in the beginning of this chap- 
ter, affirms, that the Ci Word was with God, 
" and the Word was God." And that he 
may leave no room for ambiguity, that 
the infidel may have no folid foundation, 
whereon to build his creed, he immedi- 
ately fubjoin?, <c All things were made by 
iC him, and without him was not any 
** thing made, that was made." Here he 
is exprefsly announced as the Creator of' 
the world, whofe wifdom at firft contriv- 
ed, whofe power produced, and whofe pro- 
vidence 



Happlnefs of the Believer. 185 



SERM. 
VIII 



vidence ftill upholds the fabric of the uni- 
verfe. On feveral occafions, he declares k^ty^j 
his equality with God the Father, " I and 
" my Father are one." The works which 
are afcribed to God, and which no created 
being can perform are claimed by him: 
" What things foever the Father doth, 
" thefe alfo doth the Son likewife." And 
even the Jews, his inveterate enemies, un- 
derftood by his faying that God was his 
Father, that he meant his being equal 
with God. The incommunicable perfec- 
tions of Deity, were pofleffed by him: 
" He is the firft and the laft: Jefus Chrifr, 
" the fame, yefterday, to-day, and for 
" ever." For thus faith God unto the 
Son, " Thy throne, O God, is for ever 
" and ever; a fceptre of righteoufnefs is 
" the fceptre of thy kingdom." Chrift 
confirmed thefe truths by the miracles 
which he wrought. He difplayed a fove- 
reign*s power over the ftormy elements: 
He recalled the dead from the gloomy 
chambers of the tomb: And he pronounc- 
ed pardon of fins, which to do, is the pre- 
rogative of God alone. 

This feems to be the Scripture account 

of 



1 86 The CharaEhr and 

& viu' °^ ^ S do&rine, a doctrine which every 
k^y^J ^ on °f God receives, the refutation of which 
would deprive the believer of his ftrongeft 
confolation and hope. But Jefus is not 
only God, but man; " The Word was 
"made flefh, and dwelt among us: He 
" was bone of our bone, and flefh of our 
ic flefh." He was fubjedt to all the finlefs 
infirmities of humanity. He is God and 
man in one perfon: iC For unto us a child 
" is born, and his name mail be called 
" Wonderful, Counfellor, the Mighty God, 
" the Everlafting Father, the Prince of 
" Peace.' * The nature of this wonderful 
union is far above man's comprehenfion : 
The more he reflects on it, and attempts 
to reafon concerning it, the weaker does he 
find his underftanding; the more is he con- 
vinced of the neceflity of being humble 
before God, and of the propriety of leav- 
ing the hidden myfteries of religion to be 
more fully difcovered at that glorious* pe- 
riod, when the faithful fhall fee the Al- 
mighty face to face, and know even as they 
are known. 

The man who afpires to the character 
of a fon of God, mufl alfo believe in the 

efficacy 



Happinefs of the Believer. 187 

efficacy of our Saviour's atonement for fin, s ^™ m 
and of his interceffion at the right-hand of \^v^ 
power. The atonement by Chrift, is one 
of the moft effential do&rines of the Chrift- 
ian faith. It is a fubject, which the Apof- 
tles, in their various writings, illuftrate at 
great length; and juftly too, becaufe it is a 
truth of fo vaft importance, that it confti- 
tutes the great anchor of the Chriftian's 
hope. Our Saviour himfelf, declares, that 
" he is the way, the truth, and the life, 
" that no man cometh unto the Father, 
u but by him:" And Paul, in his firft 
epiftle to the Corinthians, afiures us, that 
" no other foundation can man lay, than 
" that is laid, w T hich is Jefus Chrift." In- 
deed, the Scriptures uniformly agree in a- 
fcribing the pardon and recovery of man, 
entirely to the fufferings and death of Je- 
fus. The crofs of Chrift, then, which the 
Jews regarded as a Mumbling-block, and 
which the Greeks, in all the pride of vain 
philofophy, treated as foolilhnefs, which 
has been, in all the ages of the church, the 
conftant object of the infidel's ridicule, even 
this crofs will be all the believer's glory, 
and all his truft. Senfible of the imper- 
fection 



J$8 The Character and 

S vni* v ^ e( ^^ on °^ n * s De ft Services, and that no 
V^v^v repentance can be efteemed in the fight of 
God as equivalent to uniform and complete 
obedience, or as fatisfa&ory for paft of- 
fences, he will with joy hear this record, 
*' that God hath given to us eternal life, 
" and that this life is in his Son." Feel- 
ing his natural pronenefs to evil, he will 
have recourfe to that able Advocate with 
the Father, who fuccefsfully pleads the 
caufe of his people before the throne, and 
will implore from Him, who alone can be- 
llow all bleffings neceflary to his happinefs, 
that grace, which will enable him to refift 
the affaults of temptation, and fo to per- 
form his duty aright, as to render him ac- 
ceptable to God. 

The immortality of the foul, and a fu- 
ture flate of rewards and puniihments, is 
another principal article of the Chriftiari's 
creed. The exiftence of the foul after 
death, was far from being afcertained, pre- 
vioufly to the commencement of the gof- 
pel. The wifeft of the heathen fages feem 
to have confidered this, rather as an objecl: 
of defire, than as an article of belief. Of 
confequence, many of the ways of provi- 
dence 



Happinefs of the Believer. 189 

dence to man were totally inexplicable, and S ^. M " 
often feemed contradictory. When the v^vO 
virtuous man, ftruggling with the ills of 
life, beheld his vicious neighbour bafking 
in the funfhine of profperity, would he not 
be often tempted to look on goodnefs as 
unneceffary, nay, as the moft effectual bar 
to pleafure and happinefs 1 Would he not 
often be difpofed to condemn the Ruler of 
the World, for his partial diftribution of 
temporal bleffings? Thefe muft, undoubt- 
edly, have often been the thoughts of men, 
before the doctrine of a future judgment 
was eftablifhed. But the moment that the 
gofpel appeared, it threw the cleareft light 
on this interefling fubjecl:. By difclofmg 
to our view another and a happier coun- 
try, it relieved the mind, ready to fink un- 
der the load of mifery, it encouraged the 
righteous to proceed in the ways of righ- 
teoufnefs, and by revealing a future ftate 
of retribution, it difcovered to the ungodly 
their final, and irrevocable doom, if they 
perfifted in the ways of folly. The man 
who defires to poffefs the bleffings enjoy- 
ed by the fons of God, will joyfully be- 
lieve in Chrift, as the future judge of man- 
kind, 



190 7 he Char after and 

*vm' k ind ' who ' by the trum P of God > fodl 
k^y-^j fummon every individual of the human 

race, to anfwer for the deeds done in the 
. body, whether thefe have been good or 
evil. 

Thefe, then, are fome of the dodrines 
peculiar to Chriftianity, which all who re- 
ceive Chrift, muft believe. It muft be con- 
feffed, that, at firft view, many of thefe 
do&rines appear to men to be hard fay- 
ings. Their reafon, clouded by paffion, 
and warped by prejudice, often rifes in- 
dignant againft the truth, and it has been 
the conftant complaint of the infidel, that 
though ever fo willing, he cannot bring 
himfelf to believe in the gofpel. No won- 
der he cannot believe fince he appears to 
confider faith as a thing to be attained by 
the efforts of his own mind. But faith is 
the gift of God, without, which it is im- 
poffible for any one to be benefited by the 
glad tidings of the gofpel. The Chriflian, 
then, will be earneft with God, to in- 
creafe his faith, to root out from his heart 
every remaining feed of infidelity, and to 
enable him, with an unprejudized mind, 
to receive the doctrines of the gofpel. 

In 



Happinefs of the Believer. 191 

In the fecond place, it is required of ^™' 
men, that they receive Chrift, in all the k^t^j 
precepts which he delivered for the regu- 
lation of their conduct, that is, that they 
render him the uniform obedience of their 
lives. 

There is an intimate, and, indeed, in- 
feparable connection, between a true be- 
lief in the doctrines, and a fteady adher- 
ence to the laws of Chriftianity. The laft 
follows as a natural confequence from the 
firft. He, who firmly believes in the 
Saviour, will love him: It is impoffible 
to love and admire any character, with- 
out being actuated by a defire to refemble 
that character: The true Chriftian will, 
therefore, make the example of his Mat- 
ter the conftant object of his imitation, 
and his Divine Law, the only guide of his 
conduct. An obedience to the precepts of 
our Lord is the only fure and decifive 
proof that we can exhibit of the fincerity 
of our attachment to him; for " this," faith 
the apoflle, " is the love of God, that we 
keep his commandments." The believer 
knows it to be incumbent on him to re- 
ceive his Saviour in all the offices, for 

which 



19 2 The Char after and 

S vu¥' ^ich he was anointed, and that it is no lefs 
\^v^j neceffary to regard him, in the character of 
a Prophet, to whofe inftru&ions he muft 
liften with the higheft refpecl:, and in the 
character of a Sovereign, to whom, by his 
oaths of allegiance, he owes a conflant and 
complete fubmiffion, than in the character 
of a Prieft, who " by the one offering of 
" himfelf, hath perfected for ever them 
<; who are fan&ified," and on whofe meri- 
torious death he depends for the remiflion 
of fins, and an admiffion into the manfions 
of eternal bleffednefs. 

Every part of the Chriftian fyftem is 
confiftent with the reft, and fadly miftaken 
will that man find himfelf, who, by having 
his thoughts entirely engroffed with any 
one part of that fyftem, neglects another 
of equal importance. For though Chrift is 
held up in the gofpel as the Author of fal- 
vation, he is not fo indifcriminately to all : 
It is only to thofe who obey him, that his 
death and interceflion can be of any avail. 
Accordingly we find through the whole 
range of Scripture that faith and good works 
are conftantly claffed together. The Apof- 
tle James, who wrote his general epiftle, 

with 



Happinefs of the Believer. 193 

with a defign to guard men againft falling s ^?^' 
into thofe errors, that might arife from their v^w 
taking falfe, and improper views of the doc- 
trine of j unification by faith, is very full 
and explicit, in ftating the infufficiency of 
faith without works. " Faith," fays he, 
" without works is dead. Thou believ- 
" eft that there is one God: Thou doft 
" well: the devils alfo believe and trem- 
" ble:" And we are exhorted to " add to 
" our faith, virtue, knowledge, temper- 
" ance, patience, godlinefs, brotherly-kind- 
" nefs and charity, that thefe things be- 
iC ing in us, and abounding, we may 
ct neither be barren nor unfruitful in the 
" work of the Lord : For if," fays the A- 
poftle, " while we feek to be juftified 
" by Chrift, we are found finners, our faith 
" cannot fave us." 

Such is the ftatement given us by the 
infpired writers of this fubjecl:; and the ac- 
count is ftri&ly confiftent with the char- 
acter of God, in whofe fight fin muft be 
an object of abhorrence, who beftoweth 
not his grace that man may continue in 
fin, but rather, that c< denying all ungod- 
4t linefs/ he may live foberly, righte- 
N " oufly 



194 ?he Character and 

Sgg* " oufly and godly in the world.' 5 The 
v^y^/ believer, therefore, convinced of the necef- 
fity of fhewing his faith by his works, 
will, under the influence of Divine grace, 
uniformly ftudy to make " his light fo 
" to mine before men, that they feeing his 
a good works, may glorify their heavenly 
" Father." 

But many men, who, in general, are 
perfuaded of the neceffity of obeying the 
Divine law, err greatly in this refpect, 
that their attention is fo much engrofled 
with one part of their duty, as to ren- 
der it impoffible for them to perform the 
other. To this miftaken notion of duty, 
we may afcribe that vaft number of per- 
fons, who devoted themfelves to a life of 
perpetual folitude. Thefe men did not 
reflect, that, to be active in worldly 
bufinefs, was a duty as ftriftly enjoined 
by their religion, as <c the continuing in- 
" ftant. in prayer." For, as man was form- 
ed for fociety, he muft, while he is in the 
world, labour to profit the community, to 
which he belongs. But there is another 
clafs of men, who reft fatisfied with barely 
doing the duties which regard this world, 

without 



Happinefs of the Believer* 195 

without attending to thofe, which are SERM. 
more intimately connected with the next, v^^y-O 
They affect to confider piety and devotion, 
as the offspring of a heated imagination, 
and the folemn fervices of religion, as un- 
meaning fhew. The notions of fuch men, 
w r ith refpect to human nature, muft be low 
indeed. They muft furely confider man, as 
the creature of a day; who, after a few years 
of vanity and mifery are fpent, will fink 
into the grave, his eternal home; and not, 
as he really is, a candidate for immortality. 
It is obvious, that no man can be faid to re- 
ceive Chrift, unlefs he ftudies to render 
univerfal obedience to the laws of his reli- 
gion; for, faith the Apoftle, in very ftrong 
language, " Whofoever mall keep the whole 
<c law, and yet offend in one point, he is 
" guilty of all.' * The character, then, allud- 
ed to in the text, to which the bleffing is 
promifed, is briefly this; thofe who re- 
ceive Chrift in the doctrines which he 
taught, and in the precepts which he de- 
livered; or, in other words, w T ho firmly 
believe in the doctrines, and fteadily en- 
deavour to render an uniform and uni- 
verfal obedience, to the laws of the gofpel; 
N 2 tcx 



1 96 The Char abler and 

^vni^' t0 a ^ ^ uc ^» Jefus hath given power to be- 
v^^v^ come the fons of God. 

This leads to the fecond general divifion 
of the fubjecl:, the consideration of the 
bleffing here mentioned. 

Our Lord is faid to give men power to 
become the fons of God : The meaning of 
which is, that he raifes them to the dig- 
nity", and bellows on them the privileges 
of thofe who are the fpiritual children 
of God, All men are, generally fpeak- 
ing, the fons of God, for he is the uni- 
verfal Parent, from whom all derive the 
breath of life. But they are in a pe- 
culiar manner his fons who are born a- 
gain : or, as the Evangelift more fully ex- 
prefles it, in the verfe immediately follow- 
ing the text, " who are born not of 
" blood, nor of the will of the flefh, nor of 
iC the will of man, but of God:" Intimat- 
ing, that it is only in confequence of the 
operation of the Divine Spirit, that men 
ever can attain to the rights and privileges 
enjoyed by the family of God. The hon- 
our is great indeed, and the happinefs, 
which accompanies it, large as the wifhes 

of 



Happtncfs of the Believer. 197 

of man. If we, for a moment, reflect on SE&M. 
the natural Hate of men, we will difeov- y^-y^j 
er the mod remarkable difference, in 
point of happinefs, between that (late, 
and their fituation when they become 
" heirs of God, and joint heirs with 
" Chrift." Formerly, they might juftly - 
be confidered as ftrangers to God, as " a- 
u liens from the commonwealth of Ifrael," 
who poffeffed not the Spirit, nor were an- 
imated by the affections and feelings 
which always characterize the people of 
the Lord. Inftead of regarding him as a 
kind and indulgent Parent, whofe unwea- 
ried love and bounty claimed their warm- 
eft gratitude, and who was entitled to their 
conftant obedience, they had unjuftly con- 
fidered him as an hard mafter, '■ Reaping 
" where he had not fown;" they had at- 
tempted to make off his Parental author- 
ity, and their proud language had been, 
" Who is the Lord, that we mould ferve 
" him?" The effects which thefe fentiments 
had upon their happinefs, were, to the laft 
degree, pernicious. When profperity at- 
tended them with her gaudy train, when 
their corn, and wine and oil abounded, 

N 3 they 



198 The Char after and 

SERM. they might not, indeed, feel in all its extent, 
y^Y^j the lofs of the friendship of God. But 
when the fcene changed, when their 
hitherto unclouded fky was covered with 
blacknefs and tempeft, when they were de- 
prived of friends, bereft of poffeffions, dif- 
appointed in their hopes, then, alas! no- 
thing prefented itfeif but a melancholy 
gloom. They had no friend from whofe 
power they could expect protection, by 
whofe confolation they might relieve their 
fouls from a load of forrow. The world 
could furnifh them no fuch friend. And 
if their thoughts adverted to their Maker, 
they were deterred from foliciting his 
protection, from a confcioufnefs of paft in- 
gratitude. Such is the wretched ftate of 
man, before he is vifited by the Spirit of 
God. But, when under the influence of 
this Spirit, he receives the Saviour, and 
acquiefces in the plans of Divine wifdom, 
then, and not till then, he becomes a new 
creature, is adopted into the family, to 
w T hich he had been formerly a ftranger, 
and is inverted with a right to the family 
inheritance. 

Whether we confider the fons of God, 

as 



Happinefs of the Believer. 199 

as pilgrims upon earth, on the eve of s ^^' 
travelling to the land of forgetfulnefs, or v^y-^ 
as admitted into the heavenly country, we 
fhall find their happinefs to be exceeding- 
ly great. One of the principal caufes of 
the unhappinefs of the irreligious is this, 
that they place all their truft in fublunary 
things The moment, then, that thefe 
fail them, the proud fabric of their hopes 
is levelled with the ground. But he, who 
is indeed a Son of God, looks up to his 
heavenly Father, as the only fource of 
happinefs, and his friendfhip is all his 
confidence. The eflfe&s, which this fub- 
lime fentiment produces, are blefled. 
Firmly relying on the power of his 
heavenly Father, and confiding in his 
goodnefs, which is unbounded, the be- 
liever has no reafon to be difquieted at 
any unpromifing incident which may occur. 
He knows, that, " like as a father pities 
Ct his children," feels for their weaknefs, 
and compaflionates their diftrefs, cC fo the 
" Lord pitieth thofe who love him." 
When fuccefs attends him, he enjoys it 
with double relifh, knowing that his pre- 
fent happinefs proceeds from that beft 

N 4 Benefa&or 



200 The Character and 



VII. 



SERM. Benefactor and Friend, who is deeply in- 
terefted in his welfare. When, again, he 
is vifited with affliction, he endures it with 
cheerfulnefs, recollecting, that it is ordain- 
ed by him, whofe wifdom is infinite, who 
knoweth beft in what way the good of his 
people will be moft effectually promoted, 
and while he fmarts under the rod, he 
looks up with filial fubmifiion to him who 
holds it; and, with the devout Pfalmift, 
is difpofed to fay: " It is good for me, O 
" Lord, that I have been afflicted: For be- 
" fore I was afflicted, I went aftray, but 
" now have I kept thy w T ord." As his 
temper and difpofitions are formed after 
the amiable pattern of his bleffed Saviour's, 
as his conduct is regulated by the precepts 
of the gofpel, and, as it is his chief de- 
light to adorn that gofpel in all things, he 
is free from all that remorfc, which con- 
tinually haunts men, who, being void of 
religious principles, fcruple not to trample 
on the rights of others, and, as often as 
they can efcape detection, trangrefs the 
laws of juftice and humanity. The feel- 
ings of the fons of God are pleafant and 
delightful, when they reflect on their con- 

duft 



Happinefs of the Believer. 20.1 

duct towards their fellow-men. No fting s ^™' 
of felf-reproach, no figh of heart-break- y^^r^J 
ing forrow, which they, by ads of oppref- 
fion have caufed, will trouble them. The 
poor will blefs them as their friends, the 
orphan look up to them as fecond fathers, 
they fhall have their witnefs from within, 
and their record from on high. 

Such is the conduct of thofe who enjoy 
the glorious liberty of the fons of God, fuch 
the happinefs ever attendant on their wife 
and benevolent conduct, while they fojourn 
on earth. Behold, too, the caimnefs and 
ferenity of their fouls, when they are on 
the brink of the grave. While worldly 
men attempt, in vain, to grafp the plea- 
fures of the earth, while death forces them, 
with reluctance, to quit their hold, and 
while, with ail the horror of uncertainty, 
they enter on an eternal ftate, the righte- 
ous, affured of the favour of their heaven- 
ly Father, who ruieth in heaven and earth, 
will joyfully fet out for their native land. 
They may, indeed, feel fome regret at leav- 
ing thofe, who are dear, behind them, ex- 
pofed to the fnares of the world: But they 
commit them to the care of God, with the 

flrongeft 



202 The Character ana 

S VTiT rI * ^ ron g e1 ^ confidence, and then bid an ever- 
v^vv, lafting adieu to the earth, and all its con- 
cerns; and, when arrived in Emmanuel's 
land, they tafie joys pure and unmixed. 
Unincumbered with cares and forrows, they 
are employed in praifmg God and the 
Lamb, and telling of all the wondrous 
works done to them, they enjoy that eter- 
nal reft, which God hath prepared for his 
people. 

As the improvement of this fubjecl:, al- 
low me, in the firft place, to addrefs my- 
felf to thofe, who have not as yet received 
the Saviour. 

You are, my friends, in a rnoft danger- 
ous fituation : Be exhorted to think ferious- 
ly of it. Allow me to aik you the reafon 
of your refufing to receive Chrift as your 
Lord and vour God. Is it becaufe fome 
of the doctrines of Chriftianity cannot be 
comprehended by your reafoning powers? 
This is a very weak objection. Are you 
not forced to believe many things, even in 
common life, which baffle all the attempts 
of reafon fully to underftand. You fee 
effe&s produced: You are not certain of 

the 



Happlnefs of the Believer. 203 

the caufe of thefe. Will you, therefore, SERM. 
reject fome truths, becaufe you underftand \^r**J 
not others, with which they are connected. 
<4 Alas ! vain man would be wife, though 
" he is born like the wild afs's colt." — 
How prefumptuous is it for a creature, fo 
imperfect as man, to think that all the 
treafures of knowledge mould be within his 
reach, and that the plans of Omnipotence 
itfelf, mould all be level to his weak capa- 
city. Let us, my friends, admire and a- 
dore what we do not thoroughly under- 
ftand in the ways of that Great Being 
whom we cannot know unto perfection. 
But, perhaps, your objection is directed a- 
gainft the precepts of Chriflianity. You 
may confider the commandments of God 
as grievous, and is this indeed your opi- 
nion of his laws, whofe yoke is eafy, and 
whofe burden is light ? Were you only to 
make the experiment, you would foon 
difcover a ftriking difference, in point of 
freedom, between a mind held in the moil 
abject fubmiffion to the uncontrouled in- 
fluence of the paflions, and an heart in- 
fluenced by the fear of God. 

But can any argument be flronger, in 

order 



204 The Char after and 

^m*" order to induce you to receive the Saviour, 
y^^r^j than a confideration of his unexampled 
love, in bleeding and dying, in behalf of 
guilty men. Will it not argue ingratitude 
of the blackeft dye, if you ftill perfift in 
rejecting his offers of mercy, who faith, 
<c Come unto me, all ye that labour, and 
" are heavy laden, and I will give you 
<( reft: Take my yoke upon you, and learn 
" of me, for I am meek, and lowly in 
iC heart ; and ye fhall find reft unto your 
" fouls?'' Can there be language more 
mild and benevolent than this? It is not 
the voice of a fovereign, my friends, who 
commands his fubjects to obey his will ; it 
is the warm and cordial addrefs of a friend, 
who invites you to be happy. 

The road to peace is pointed out to you, 
in the Infpired Volume, and the dreadful 
precipices difcovered, which lie on either 
fide of it. Wifdom lifts up her voice, and 
thus fhe addreffes you: 4C How long, yc 
<c fimple ones, will ye love fimplicity, and 
M the fcorners delight in their fcorning, 
•' and fools hate knowledge ? Turn you, 
" at my reproof: Behold, I will pour out 
" my Spirit unto you, I will make known 

" my 



VIII. 



Happlnefs of the Believer. 205 

<c my words unto you. Becaufe I have s 5?:^ 

4C called, and ye refufed : I have ftretched 

" out my hand, and no man regarded : But 

" ye have fet at nought all my counfel, 

c; and would none of my reproof: I alfo 

u will laugh at your calamity, I will mock, 

<c when your fear cometh : When your fear 

<c cometh as defolation, and your deftruc- 

" tion cometh as a whirlwind; when dif- 

" trefs and anguifh cometh upon you. 

" Then fhall they call upon me, but I will 

" not anfwer: They fhall feek me early, 

" but they fhall not find me: For that they 

<c hated knowledge, and did not chufe the 

" fear of the Lord. — But whofo hearken- 

" eth unto me, fhall dwell fafely, and fhall 

" be quiet from the fear of evil.' ' 

In the fecond place, allow me to congra- 
tulate the friends and difciples of Jefus, 
on the excellence of their choice. 

Your fituation, Chriftians, is attended 
with many folid comforts. Devoted to the 
fervice of your God and Saviour, you need 
have no fear of any evil. While multi- 
tudes of your fellow-men are afking, with 
anxiety, " Who will fhew us any good ?" 
You are enabled to fay with exultation, 

" We 



2o6 The Char after and 

SERM. « W e i iave found him of whom Mofes in 

VIII. 

»w^yx^ " t ^ ie Law, and the Prophets did write, 
" Jefus of Nazareth, the fon of jofeph." 
While thofe who truft in the arm of flefh, 
ihall fuffer all the mifery of difappoint- 
ment, you will be daily more convinced 
of the beauty of holinefs, and will feel a 
high degree of fatisfa&ion in reflecting on 
your laudable confidence in Jefus, for the 
words of unerring wifdom have ^declared, 
Ct BlefTed is the man who trufteth in the 
u Lord, and whofe hope the Lord is." No 
change of temporal fituation, no alarming 
train of incidents, can materially affect the 
tranquillity of your fouls. Your depend- 
ence is on the Almighty, by whofe appoint- 
ment all events take place, and who regu- 
lates all things in fuch a manner, as may 
beft promote his own glory and the hap- 
pinefs of his fervants. 

Why, then, fhould your fouls be dif- 
quieted within you? Though friends for- 
fake you, and forget all their proteftations, 
has not God declared, that he never will 
leave you, nor forfake you? Nay, has he 
not even " fworn by two immutable things, 
" in which it is impoifible for God to lie, 

" that 



Happinefs of the Believer. 207 



" that they will have ftrong confolation, SERM. 
" who have fled for refuge, to lay hold v^^y-O 
" on the hope fet before them, which 
" hope they have as an anchor of the 
" foul, both fure and ftedfaft." Leave, 
then, to thofe, who place their confidence 
in them, all dependencies on the creature; 
Let Jefus be the Rock of your Salvation, 
And be not difcouraged, ye followers of 
Chrift, at any temporary withdrawings of 
the light of God's countenance from you; 
for he knows beft what is for your inter- 
eft. And may he not withhold his ufual 
communications of joy and peace, to try 
the fincerity of your faith, to fhew you 
your abfolute dependence upon him, to 
convince you of the unfatis factory nature 
of every earthly good, and to wean you 
from your remaining attachment to the 
world. In every one of your afflictions, 
believers, be affured that your Redeemer 
has your intereft at heart; and, though 
" no chaftening is for the prefent joyous, 
" but grievous, neverthelefs, afterward, it 
" yieldeth the peaceable fruit of righte- 
" oufnefs, unto them who are exercifed 
* thereby." 

Rejoice, 



2o8 The CharaEler^ &c. 

S y T ^" Rejoice, then, in the Lord, Chriftians, 
v^tLj a g^in, I fay, rejoice: " For, though the 
" fig-tree fhould not bloflbm, and there be 
" no fruit on the vine, though the labour 
Cc of the olive fhould fail, and the fields 
" yield no meat, yet you may rejoice in 
<c the Lord, you may always be joyful in 
" the God of your falvation." 



[ 2 09 ] 



SERMON IX. 

The Gospel compared with the Law* 



John i. 17. 

The law was given by Mofes, but grace 
and truth came by Jefus Chri/i. 

JL HE knowledge of the nature, perfec- S ^ M * 
tions, and will of the great Author of ex- k^y^J 
iftence, is eflentially neceffary to the hap- 
pinefs of man. It is this alone, which can 
effectually fupport him under the various 
ills of Life, and furnifh him with proper 
motives to difcharge his duty with faith- 
fulnefs and integrity. Religion, which con- 
fills in the knowledge of God, and in o- 
bedience to his laws, is the only fure foun- 
dation on which the happinefs of fociety 
O can 



2IG 



The Go/pel compared 



SERM. can j3 C 5 u il t . f or w ithout it, human inftitu- 
\_xv-v^ tions would prove ineffectual to check the 
lawlefs violence of fome, or to protect the 
defencelefs ftate of others. 

By the light of reafon, men are enabled 
to form fome notions of that great God 
from whom they derive their being. But 
the ideas which can be acquired merely by 
the exercife of the intellectual powers, are 
fo faint and imperfect, that God faw it 
proper to communicate himfelf to man, by 
an immediate revelation from heaven. 

The Jews were chofen by God, as the 
people to whom, exclufively, this revela- 
tion mould be made. They, therefore, 
became acquainted with the only living 
and true God, and in this refpect, were il- 
luftrioufly diitinguifhed from the other na- 
tions of the world. But, though the Jews, 
by the revelation with which they were 
favoured, were enabled to form much 
more perfect: and exalted ideas of the 
God who made them, than the heathens, 
who, in their refeafches, could only have re- 
courfe to the operations of reafon, yet, ftill 
the Jewifh law was enveloped with many 
myfterious rites and ordinances, which 

were 



I 



with the Law. ill 

were only allufions to the great and im- SERM. 
portant truths, which they were defigned \^\^j 
to reprefent. 

It therefore pleafed God to reveal him- 
felf more fully to man, in the gofpel of his 
Son, Jefus Chrift. The gofpel is the moft 
perfect religious fyftem which has appear- 
ed on earth; and every Chriftian will de- 
rive much pleafure, from contemplating 
the bleflings and happinefs which it has 
unfolded to the human race. 

It is intended in the following difcourfe, 
agreeably to the view taken in the text, 

Firft, To confider in what refpects, the 
gofpel may be fly led, Grace. And, 

Second, In what refpects it may be 
ftyled, Truth, with more propriety than 
the Mofaic difpenfation. 

We are, firft to confider in what refpects 
the gofpel may be ftyled Grace, with more 
propriety than the law. 

Firft, It may be fo ftyled, if we confider 
O 2 the 



2 1 2 The Go/pel compared 

SERM. the perfon who introduced it, and the man- 

k^s^j ner in which it was publifhed. 

The inftrument employed by the Moft 
High to impart his will to the children 
of Ifrael, was Mofes, one of his moft em- 
inent fervants, and diftinguifhed from his 
brethren by many ftriking marks of the 
Divine favour. But he who published the 
glad tidings of falvation, to the finful fons 
of men, was an infinitely more illuftrious 
perfonage than Mofes, the lawgiver of If- 
rael. Mofes derived his birth from a man, 
and was himfelf but a man: The Chriftian 
Legiflator was no lefs a perfon than the Son 
of God; nay, more, he was " God over 
" all, bleffed for ever.'* If it was a great 
mark of the condefcenfion and love of God 
to reveal himfelf and his perfections to the 
defcendants of Jacob, by his faithful fervant 
Mofes ; how much greater a mark of love 
and grace did he difplay, in fending his 
beloved Son, u to proclaim the acceptable 
iC year of the Lord, and the opening of 
" the prifon doors to them who were 
" bound.' ' 

The publication of the law was attended 
with every circumftance which could ftrike 

the 



with the Law. 213 

the minds of the Ifraelites with awe, and SERM. 

IX. 
imprefs them with a deep fenfe of the irre- \^^j 

fiftible power of God, and of the impoffi- 
biiity of their efcaping his vengeance, if 
they dared to tranfgrefs his commands. 
Mofes was directed, previoufly to the giv- 
ing of the law, to prepare the people in 
the moil folemn manner, for that great 
event. They were ordered to fanctify 
themfelves, and to wafh their apparel. 
They were cautioned, in a particular man- 
ner, to keep at a diftance from Mount 
Sinai, when the Lord fhould defcend upon 
it; and death was declared to be the in- 
evitable confequence of flighting this cau- 
tion. When the minds of the people were 
thus prepared for the folemn tranfa&ion 
which was to follow, " on the third day, 
u there were thunders, and lightnings, 
4 - J and a thick cloud upon the mount, and 
*' the voice of the trumpet exceeding loud ; 
ts fo that all the people who were in the 
" camp trembled: And Mount Sinai was 
" altogether in fmoke, becaufe the Lord dc- 
" fcended upon it in fire, and the fmoke 
" thereof afcended, as the fmoke of a fur- 
# nace, and the whole mount quaked great- 
O 3 « ly." 



214 The Go/pel compared 

SERM. « \y>> God, then, revealed the laws of the 
^v^; ten commandments to Mofes, together with 
the ceremonial inftitutions ; and they were 
again communicated by him to the people: 
and curfes were denounced againft every 
perfon, " who did not continue in all 
<c things, written in the book of the law, 
" to do them." 

But the manner in which the gofpel was 
publifhed, was exceedingly different from 
this. No circumftance, which could af- 
fect the human mind w T ith terror, pre- 
cedes the commencement of our Lord's 
public miniflry. The arrival of the Mef- 
fiah was proclaimed by a man, in the wil- 
dernefs of Judea, who w r ent about preach- 
ing the do£trine of repentance, faying to 
the people, " Repent ye, for the kingdom 
" of heaven is at hand." As almoft every 
circumftance, which accompanied the giv- 
ing of the law, tended only to imprefs 
ftrongly on the Ifraelites' minds, the in- 
finite power and inflexible juftice of God; 
fo, many of the circumftances, which at- 
tended the promulgation of the gofpel, 
were calculated to reprefent God, as infi- 
nite in mercy and love, as not willing that 

any 



with the Law. 215 



JX. 



any fhould perifh, but that all men mould SERM 
come to repentance. The law was pro- 
claimed in a mcft 'authoritative manner: 
The gofpel may be rather ftyled an invit- 
ation, than a command. " Come, unto 
cC me," fays Jefus, " all ye that labour, and 
" are heavy laden, and I will give you 
iC reft." The law enforced the commands 
which it contained, principally by working 
upon the fears of men, and extorted from 
them obedience, by the dread of punifh- 
ment. The gofpel, in v a great meafure, in- 
culcates its precepts by influencing the 
hopes of men, and pointing out the blef- 
fings which they fhall enjoy, who yield a 
willing obedience to its laws. The lan- 
guage of the law was, " Whofoever tranf- 
" grefTeth thefe commands fhall be cut off 
ic from his people." The language of the 
gofpel is, " If any man fin, we have an 
■" Advocate with the Father, Jefus Chrift, 
<c the Righteous." The Son of God ap- 
peared in the form of a fervant, converfed 
familiarly with men, and exhorted them 
to lead righteous lives, by employing every 
argument, wh,ich might arife from a con- 
sideration of their own intereft and happi- 
O 4 nefs. 



2 1 6 The Go/pel compared 



SERM 
IX. 



nefs. In thefe refpe&s, the gofpel was 
k^tsj much more accommodated to the feelings 
and infirmities of men, at its promulgation, 
than the law : And with much propriety, 
the Apoftle might fay, that " the law was 
" given by Mofes, but grace and truth 
c< came by Jefus Chri^V , 

Second, The propriety of this expreffion, 
when applied to the gofpel, in oppofition 
to the law, will farther appear evident, if 
we confider that the gofpel is a gift, freely 
offered to all men, without any exclufion 
or exception. 

The law was confined in its influence 
and benefits to one nation of men, the na- 
tion of the Jews. The knowledge of the 
true God was thus withheld from the reft 
of mankind. But the religion of Jefus is 
not limited to any one fet of men; it is not 
confined in its rites to any one place, but 
is fitted for univerfal ufe, and may be ob- 
ferved in every place under heaven. It is 
no obje&ion to thefe remarks to obferve, 
that the gofpel is not yet univerfal! y known 
and embraced. This, it muft be owned, 
is a truth : But the reafons, why its more 

extenfive 



with the Law. 2 1 7 



extend ve propagation is delayed, are beft 
known to God; and it becomes not man, 
with irreverent curiofity, to pry into the 
fecrets of Divine Providence, and prefump- 
tuoufly to aik his Maker, why things are 
not otherwife ordained. We are, however, 
exprefsly affured, in the Infpired Volume, 
that a time fhall come, before the confum- 
mation of all things, when men of every 
nation, and tongue, and people, fhall be 
admitted as members into the Chriftian 
church, when Ethiopia and the ifles fhall 
ftretch out their hands to receive the crofs. 
The gofpel exhibits God in a very amiable 
point of view, as being the common Father 
of mankind, who is no refpecter of per- 
fons, but who is completely diverted of all 
prejudice and partiality. God is, by no 
means, the tutelar guardian of this nation; 
the peculiar patron of that people; his re- 
gards are limited to no community; his af- 
fection and love are univerfally diffufed 
through the wide creation. Well, then, 
may the gofpel be ftyled grace, when com- 
pared with the law, as its faving influence 
is not confined within the narrow limits of 
pne nation, but embraces all the fons of 

men. 



SERM. 
IX. 



2 1 8 The Gofpel compared 

SERM, men# The cheering beams of the gofpel 

vvw Pf peace fhall enlighten every part of the 

globe; '■ every knee fhall at laft bow to 

" Jefus, every tongue ihall pronounce him 

" bleffed." What abundant reafon have 

Chriftians, then, to rejoice in the compre- 

henlive and diffufive nature of their divine 

religion! If it had refembled the Jewifh 

fyftem, in its contracted fpirit, we might, 

at this very day, have been groping in the 

midft of darknefs, u puzzled in mazes, and 

perplexed with errors." But, happily for 

us, it hath pleafed God to have ordained 

things otherwife, and to make the day- 

fpring from on high even to vifit us, who 

lie at fo great a diftance from the place 

where it began to dawn. 

Third, The gofpel may be faid to be a 
greater difplay of grace than the law, be- 
caufe it contains a moft perfect, pure, and 
fimple fyftem of morality, and frees men 
from the laborious and burdenfome cere- 
monies which attended the Mofaic econq* 
my. 

The duties which the gofpel requires are 
all highly reafonable, in their own nature, 

and 



*with the Law* 219 

and highly conducive to the happinefs of SERM. 
men. Thofe duties which refpect God, \J^^ 
arife naturally from motives of gratitude, in 
confideration of the many bleffings which 
he hath bellowed. No man, furely, who 
reflects ferioufly, can ever regard it as an 
unreafonable fervice, to bow the knee to 
his benevolent Maker, to thank him for 
his benefits, and to pray for the continu- 
ance of his favour. The gofpel does not 
enjoin him, thrice every year, to take a 
long journey* that he may worlhip God 
in a certain temple, and offer up, on his 
altar, coftly facrifices, to deprecate his 
wrath, or to fue for his favour. It enjoins 
him to confider God as the omniprefent, 
who fills the regions of unlimited fpace, 
and is not confined to temples made with 
men's hands. In every place, under hea- 
ven, his prayers will be heard; in every 
place, he can render acceptable worfhip. 
In all that the religion of Chrift requires 
of his followers, it binds their duty and 
intereft together by an indiffoluble tie. In 
inculcating the exercife of refignation to 
the will of Providence, in all the chec- 
kered fcenes of human life, it confults 

the 



220 



The Go/pel compared 



S ^x M * t ' ie ea ^ e an ^ happinefs of men, beeaufc 
\^^r>u the indulging of a contrary fpirit would 
add confiderably to the weight of every 
forrow, which might opprefs them. In 
enforcing the principles of humanity, jus- 
tice, integrity, univerfal benevolence, and 
charity, in men's intercourfe with each o- 
ther, it lays a foundation for their mutual 
happinefs, confidered as members of fociety. 
And in exhorting men carefully to cherifh 
a humble, meek and lowly fpirit, it great- 
ly contributes to their happinefs and tran- 
quility, regarded as indviduals; for an op- 
pofite temper would often fubjeel; them to 
mortifications and difappointments, which 
would greatly imbitter the joys of life. 

The many ceremonious obfervances 
which prevailed in the Mofaic fyftem, had, 
in themfelves, a tendency, from the exter- 
nal pomp and fplendour which accompa- 
nied them, to attract and engrofs the atten- 
tion of men. Thefe ceremonies, as they 
were inftituted by God, muft have been 
intended for wife purpofes; yet ftill they 
were a heavy yoke, in comparifon of that 
Ghriftian liberty, wherewith Chrift hath 

made 



with the Law. 221 

made us free. If the Jews had kept thefe SE ^_ M - 
ceremonies in their proper place, and con- \^r^^j 
fidered them not as valuable in themfelves, 
but ufeful with refpecl: only to the purpofes 
which they were intended by the Almigh- 
ty to ferve, no bad effects would have 
been produced. When the Pharifees, how- 
ever, an hypocritical feci: among them, who 
fought rather the praife of men than of 
God, feduced the people, by their vain and 
ridiculous traditions, to overlook the origi- 
nal defign of thefe ceremonies, when they 
began to lay an undue ftrefs on the out- 
ward performance of them, to place the 
whole of religion in them, and to fubfti- 
tute them in place of the weightier matters 
of the law, mercy, righteoufnefs, and faith, 
then the worft of confequences followed. 
Superftition, with its numerous train of 
evils, took up its refidence among them: 
Subftantial virtue and true piety were ne- 
glected and undervalued. 

The maxims of the gofpel are vaflly fu- 
perior, in their effects, to the tenets of the 
Jewifh law. Whatever it inculcates, ferves, 
in a high degree, to promote and increafe 
the happinefs of man. It clearly proves, 

that 



222 The Go/pel compared 

SERM. t^j- no virtuous a&ion, or good intention, 
k^y^j ihall ever pafs unnoticed, by a righteous 
God, and it encourages all to the practice 
of godlinefs, by informing us that our ac- 
tions are not valued according to their own 
greatnefs and importance, but according to 
our feveral means and abilities; that, in the 
fight of God, the widow's mite fhall be 
efteemed of equal value with the donations 
of the more opulent. The external rites 
of the Jewifh law, had little or no tenden- 
cy to improve the heart. The dictates of 
the gofpel, on the contrary, have all a ten- 
dency to fmooth the unruly paffions of 
man, and infpire him with feelings, which 
ennoble and exalt his nature. 

With great propriety, then, may the go- 
fpel be ftyled Grace, as it frees men from 
the obfervance of that vaft variety of bur- 
denfome rites, which conftituted fo great a 
part of the Mofaic difpenfation ; as it re- 
quires no external obfervances whatever, in 
the room of thofe that have been aboliflied, 
but fuch as are eafy and pleafant; and as 
it inculcates precepts, which, when obeyed, 
have a natural tendency to make mankind 
happy. 

Fourth, 



with the Law, 



f% O f 



Fourth, T}ie gofpel may be ftyled Grace, SERM. 
as it difcovers to men the only fure and ef- \^r^j 
fedtual method, by which they may obtain 
the forgivenefs of fins, avoid the puni(h- 
ment due to thefe, and enjoy the bleflings 
which, if their fins were not forgiven, 
would be for ever beyond their reach. 

As men rnuft be confcious of many im- 
proprieties of conduct, many deviations 
from moral rectitude, they muft, confe- 
quently, experience much difquiet and un- 
eafinefs of mind on this account. Their 
own hearts condemn them, and the ideas 
which they have been accuftomed to enter- 
tain of God, lead them into a belief, that 
he, confiftently with his own perfections, 
muft be highly difpleafed with their con- 
duct. They can enjoy no happinefs, while 
thefe doubts and fears continue to harrafs 
the mind ; and therefore they are earneftly 
folicitous to find out fome method, by which 
they may be reconciled to God, whom 
they have offended by their fins, and ob- 
tain his favour, the great fource of all fe- 
licity. By what method, then, mailmen 
attain thefe important ends? Shall they at- 
tempt to foften the anger of Jehovah, by 

offering 



224 The Gofpel compared 

SERM. offering up the blood of bulls or goats, 
v^^y^ or by prefenting him with abundance of 
oil? Vain would be the attempt, and in- 
effectual the means. By what means, 
then, fhall God be appeafed, and man fav- 
ed from the dreadful confequences of guilt ? 
Bleffed be God, this is completely reveal- 
ed to men, in the gofpel. The death of 
Chrift is fumciently able to fatisfy all the 
demands of a righteous God, and to fave 
finners from the penal effects of a violated 
law. The facrifices of the Jews had no 
real virtue in themfelves to produce thefe 
bleffed effects ; the blood of Chrift is of fo- 
vereign efficacy, and " being once offered 
" in facrifice to God, he hath perfected 
" for ever them that are fanctified." As 
the means of falvation, men are therefore 
directed in the gofpel to believe in Chrift, 
and to turn to God, and do w r orks meet 
for repentance. The abfolute neceflity of 
cherifhing thefe two graces in the foul, is 
repeatedly held up to men by the infpired 
writers : " Repent, and believe the gofpel : 
" Except ye repent, ye fhall all likewife 
" perifh : He that believeth fhall be faved : 
" God fent his Son, that whofoever be- 

" lieveth 



with the Law* 225 



SERM. 
IX. 



" lieveth in him might not perifh, but 

41 have everlafting life." v^y^ 

On thefe terms falvation is offered to 
men; if thefe are accepted, the bleffings, 
which flow from the death of Jefus, fhall, 
without doubt, be enjoyed. But as men 
are incapable of themfelves to attain thefe 
Divine graces, the gofpel makes ample 
provifion for their deficiency. It promifes 
men, if they through faith, humbly and 
fincerely rely on Chrift for falvation, the 
affiftance of the Spirit of God, to root out 
every corrupt affe&ion, which fin has in- 
troduced into the foul, and to implant in 
their (lead the Divine principles of love, 
and refignation to the will of God, which 
fhall comfort them in afflictions, fupport 
them under temptations, and enable them 
to pafs fafely from this ftate of trial, to s 
ftate of bleffednefs. The gofpel, then, 
may be more properly ftyled Grace, than 
the law, as it promifes, to repenting fin- 
ners, not only an exemption from punifh- 
ment, but alfo a refurre&ion to eternal hap- 
pinefs. 

Second, The fecond general branch of 

difcourfe was, to confider in what refpeds 

P the 



226 The Go/pel compared 

SERM. t | ie g fp e } ma y b e ftyl e d Truth, with more 
\jry^j propriety than the Mofaic difpenfation. 

Firft, It may well be ftyled, Truth, as 
it is the accomplifhment of the prophecies 
of future favours, made under the law. 
The predictions in the old teftament, which 
related to the incarnation of the Meffiah, 
were for the moft part very obfeure. Ma- 
ny of them admitted of a double interpre- 
tation; and therefore, as men are more 
converfant with temporal things than fpi rit- 
ual, they were very apt to underftand them, 
as connected with, or defcriptive of, their 
worldly fituation, and not as regarding a 
better and happier country, which is an 
heavenly. The Jewifh nation viewed 
thefe prophecies, refpecting the coming of 
Chrift, in a light perfectly different from 
that in which they ought to have been 
viewed. Captivated with the pleafures of 
the world, they anxioufly expected the ar- 
rival of the Meffiah, as an event, which, 
they imagined, would confiderably improve 
their temporal condition. They thought that 
the Meffiah would appear among them, in- 
verted with fupreme power, that he would 
reftore again the kingdom of Ifrael, refcue 

them 



with the Law. 227 

them from the tyranny of the Romans, SERM. 
completely vanquish every foe, and found \^^j 
2l mighty temporal kingdom. 

Seduced by thefe falfe views of the pro- 
phecies, which foretold the coming of 
Chrift, they rejected, with fcorn and con- 
tempt, the meek and the lowly Jefus. In- 
fluenced by their falfe and ill-founded 
hopes, they acted in oppofition to all the 
benevolent efforts, which he made to un- 
deceive them, and exclaimed with impi- 
ous deriiion, " Can any good thing come 
" out of Nazareth." But thofe great and 
highly interefting truths, which, in the 
Old Teftament difpenfation, were fo im- 
perfectly revealed to man, in the dark and 
figurative language of prophecy, are com- 
municated to us in the plainer!: and clearer!: 
manner in the gofpel: So that the truth is 
in no danger of being perverted and mif- 
underftood by falfe interpretations. 

The gofpel exprefsly affures men, that 
the kingdom of Chrift is not of this world ; 
and that vain and futile would be the hopes 
of thofe who expected him in the character 
of a temporal prince. The peace that he 
came to proclaim on earth, was peace from 

P 2 heaven. 



228 The Go/pel compared 

SERM. heaven, and good-will to the fons of men; 

v^vv-> an object of infinitely greater confequence, 
than a peace univerfally eftablifhed among 
earthly powers. The Meffiah appeared as 
the light of the Gentiles, who were, in 
due time, to be equal fharers in the blef- 
fings of the gofpel, with their brethren the 
Jews. The Meffiah is declared in the gof- 
pel to be the Deliverer of the captives, in 
a much more exalted view than that in 
which he was regarded by the Jews. Pie 
hath refcued men from a worfe than E- 
gyptian bondage; from the moft abject: 
fubmiffion to the powers of darknefs. He 
hath freed them from a tyranny much 
more oppreffive, much more fubverfive of 
their happinefs, than the tyranny of the 
Roman power ; from the dominion of their 
unruly and tumultuous paflions, which go- 
verned them with defpotic fway. He has 
taught and enjoined them to fubdue thefe, 
and to keep them within lawful bounds. 
By his blamelefs example, the beft com- 
ment on his precepts, he has animated 
their efforts to attain perfection; and by 
the aid of his Spirit, he hath fupplied eve- 
ry defect which might arife from the 

weaknefe 



with the Law. 229 

weaknefs and imperfection of human na- SERM. 
ture. This is a deliverance great indeed: v^v^sJ 
This is a victory truly glorious; and it is 
attended with the happieft confequences. 
The Jews expe&ed a mighty temporal 
prince: Here is a Prince, mighty to fave; 
for the falvation which he offers, includes 
not merely the redemption of the body, 
but what is of unfpeakably greater moment, 
of the immortal foul. The yoke which he 
impofes, compared with other yokes, is 
perfect freedom. The gofpel announces 
this Jefus, as the preacher of glad tidings. 
And what tidings can be more acceptable 
than thefe, " That God is in Chrift Jefus, 
reconciling the world unto himfelf, not 
imputing unto men their trefpaffes : And 
hath begotten us again unto a lively 
hope by the refurre&ion of Chrift, to 
an inheritance incorruptible, and that 
fadeth not away, referved in heaven for 
us." The gofpel proclaims him the 
founder of a kingdom that (hall endure 
for ever. He fhall for ever reign in the 
hearts of all his faithful followers: He 
fhall reign till all his enemies are put un- 
der his feet: He is exalted as a Prince and 
P 3 a 



^ 3° The Go/pel compared 

SI j5 M " a Saviour, to give repentance and remif- 
k^tkj fion of fins to all the Ifrael of God, and 
life eternal mall be conferred on all thofe 
who believe in his name. 

In thefe refpe&s, then, well may the 
gofpel be ftyled Truth, in oppofition to 
the obfcure predictions of prophetic times, 
as it completely and diftin&ly fhews us the 
illuftrious perfon, to whom they all refer^ 
and in whom they are all accomplifhed. 

Second, The gofpel may be ftyled Truth, 
when compared with the law, as it is the 
fubftance and reality of all thofe good things, 
which, in the Mofaic fyftem, were repre- 
fented by types and figures, that were only 
mere fhadows of the things fignified. 

The various facrifices, which were ap- 
pointed by Mofes, had, in themfelves, no 
virtue to expiate the fins of the people: 
They only referred to Chrift, w r ho was the 
great propitiatory facrifice, to be offered 
up for the fins of the world. For it was 
impoflible, that the blood of bulls or goats 
could ever have been regarded by God, as 
an atonement for a deviation from moral 
rectitude. Thefe facrifices were all emble- 
matical 



J 



with the Law. 23 X 

matical of the offering that the Saviour of SERM. 
men was, in due time, to make of his ^y^ 
pure and fpotlefs blood, which had, in it- 
felf, a fovereign efficacy " to purge the 
iC confciences of men from dead works, to 
" ferve the living God." The gofpel, 
then, by revealing to us the whole hiftory 
of Chrifl's fufferings and death, complete- 
ly difclofes to our view the great and ori- 
ginal defign of the facrifices that attended 
the ceremonial law. The paffover was an- 
other emblem of Chrift. This folemnity 
was inftituted with a view to perpetuate 
the remembrance of the great deliverance, 
which was wrought for the Ifraelites, when 
they were freed from Egyptian bondage. 
It was accompanied by many fignificant 
rites and ceremonies, by which man's re- 
demption, through Chrift, was reprefented: 
On which account the Apoftle calls him 
* our paffover, who is facrificed for us;" 
and in allufion to this, he is alfo ftyled, 
" the Lamb of God, which taketh away 
" the fins of the world." The brazen fer- 
pent was alfo fymbolical of the falvation 
derived from the death of Chrift. As thofe, 
who were bitten by the fiery ferpents, when 
P 4 they 



232 The Go/pel compared 

S fx M * ^y l°°ked on ^is brazen ferpent, trufting 
^y-y^j in the promife of God, that a compliance 
with this prefcription would heal their 
wounds, were immediately and completely 
cured; fo alfo every man, who is awaken- 
ed to a juft fenfe of his defperate fituation, 
on account of guilt, and comes to God in 
the way of his appointment, fhall obtain a 
complete pardon, and enjoy the favour of 
God. For, to ufe the words of an infpir- 
ed writer, " As Mofes lifted up the ferpent 
" in the wildernefs, even fo muft the Son 
<c of Man be lifted up: That whofoever 
<c believeth in him fhould not perifh, but 
" have everlafting life." In fhort, the rites 
and ordinances of the ceremonial law were, 
all of them, more or lefs typical of Jefus, 
the Author and Finifher of our faith, and 
were figniflcant of the many bleflings, 
which we derive from his coming into the 
world. The fpiritual meaning of many 
of thefe figures was imperfectly underftood 
by the Jews, as fome of them bore little 
or no refemblance to the things fignified. 
Thefe, the gofpel has made perfectly ob- 
vious. And it has alfo thrown additional 
light on fome others, which were partly 

underftood 



ivhb the Law. 233 

underftood by the Jews. So that, when SERM. 
all thefe circumftances are duly weighed, 
the gofpel will evidently appear to be a far 
greater difplay of truth than the law. 



IX. 



Third, The gofpel may, with juftice, be 
flyled Truth, when oppofed to the law, be- 
caufe in it many truths are more fully and 
diftindtly revealed to men, than they were 
under the law. 

The Jews imagined that a fcrupulous ob- 
fervance of the ceremonial law would fe- 
cure to them the favour of God: But the 
Chriftian is taught a very different leflbn, 
that if his heart is not pure, as well as his 
hands clean, he can not afcend into the 
hill of the Lord. The juftice and mercy 
of the Supreme Being are alio more illuf- 
trioufly difplayed in the gofpel, than in the 
law: For nothing was fo capable of con- 
vincing men of thefe great truths, that God 
is at once juft and merciful, as the death 
of Chrift. The refurreclion of the bodv, 
the immortality of the foul, and a future 
ftate of rewards and punifhments, were not 
fo clearly taught by the law, as by the go- 
ipel. There was even a whole feci: among 

the 



234 ¥be Go/pel compared 

SERM, fa Q j ewSj wno totally rejected thefe doc- 
\^r^r*u trines, and openly avowed their difbelief 
of them. But Jefus Chrift " hath brought 
H life and immortality to light, through the 
<c gofpel," and eftablifhed thefe doctrines 
on a firm and folid bafis, by his own re- 
furrecnon from the dead. So that now 
thefe truths, which are of the laft import- 
ance to the happinefs of man, are fully 
made known, without leaving any room 
for doubt or uncertainty. Well, then, may 
the gofpel be faid to contain more import- 
ant truth, than the Mofaic fyflem, as it 
more fully reveals fome truths, fo beneficial 
in their influence, as to fupport men, under 
every trial and viciffitude of life, and to 
open to their view the mod glorious prof- 
peels beyond the grave. 

The confederation of this interefting fub- 
je£k may lead Christians to reflect on the 
ineftimable bleffings which they enjoy, as 
living under the benign influence of the 
gofpel. From the partial furvey which has 
now been taken, they may be enabled to 
form fome idea of thefe great benefits: and 
ferioufly reflecting on their vaft importance, 
their efforts to improve them fhould be vi- 

gorous 5 



IX. 



with the Law. 235 

gorous, conftant and unwearied. Let it SERM.- 
never be faid of them, that, though " light 
" hath come into the world, they have lov- 
" ed darknefs rather than the light." Let 
them never weary in well-doing, but uni- 
formly acl: according to the precepts and 
example of their Great Mafter, left, by 
their careleflhefs, and indifference in his 
fervice, God be provoked to deprive them 
of the bleffings which they now enjoy, 
and fay to them, as he did to the ancient 
church of Ephefus, <c Remember, therefore, 
iC from whence thou art fallen, and repent, 
and do the firft works; or elfe I will 
come unto thee quickly, and will re- 
move thy candleftick out of his place, 
except thou repent/' 






2 3 6 



SERMON X. 

On Envy. 



James iii. 16. 



For where envying andjlrife is, there is con- 
fufion and every evil work. 

serm. « ^ NEW commandment ;> faid the Sa „ 

v-^yv viour of the world to his difciples, cc I give 
" unto you, that ye love one another; as 
" I have loved you that ye alio love one 
<l another. By this fhall all men know 
" that ye are my difciples, if ye have love 
u one to another." Such was the hea- 
venly injunction which flowed from the lips 
of Jefus, a fhort time before he entered on 
the laft dreadful fcene of his fufferings : Love 
was appointed the diftinguifhing badge of 

the 



On Envy. 237 

the Chriftian's profeffion. Love to God SERM* 
and man runs through the precepts of the \^r*j 
gofpel, and every part of that fyftem of 
truth which the Author of our faith eftab- 
lifhed, reprefents the Almighty, as the God 
of love, as love itfelf, and tends to infpire 
all who cordially embrace it, with this ex- 
alted fentiment, which, in its operation, is 
productive of fo many blefled effe&s. The 
command is explicit and intelligible: Its 
tendency is abundantly obvious : It ftrikes 
at the root of the wayward and corrupt 
affections of the human heart, and an o- 
bedience to it introduces into the fouls of 
the faithful, every principle which can ex- 
alt and ennoble humanity, and gives fcope to 
every virtue, which has for its profeflfed 
object, the peace and happinefs of the frail 
children of duft. If thefe, Chriftians, are 
the benefits which fpring from the cultiva- 
tion of this principle of love, muft it not 
be the caufe of deep regret, that fo many 
of thofe who confider themfelves the fol- 
lowers of Jefus, are fo little influenced by 
its power, and inftead of exhibiting the 
true and only badge of Chriftians, difplay a 
temper which is ftrongly characteriftic of 

the 



238 On Envy. 

SERM. tne fervants of the prince of darknefs. Of 
V>rvx^ all the paffions which militate againft the 
peace and comfort of man, that of envy, 
alluded to in the text, is the meaneft, bafeft 
and moft deteftable, and leaft productive, 
even of temporal good, to thofe who are 
fubjecT: to its controul. 

To defcribe the nature of envy, to point 
out its unreafonablenefs, and inconfiftency, 
both with our knowledge of God and du- 
ty, and from various inftances, to exhibit 
the malignant effects that it hath often pro- 
duced, is the fubjecT:, Chriftians, of the fol- 
lowing difcourfe. 

The objects which excite this baneful 
paffion of envy in the heart of man, are the 
apparent happinefs and profperity which 
are enjoyed by his fellow-creatures: The 
end which is propofed to the mind in its 
gratification, is the deftruction of their 
happinefs, and the introduction of mifery 
and wretchednefs. The envious man, 
therefore, feeks not fo much to fecure his 
own peace of mind, as to difturb the tran- 
quillity of others. All thofe perfections of 

the 



On Envy. 239 



X. 



the understanding and the heart, all thofe SERM. 
a&ions of the life, which are the proper 
obje&s of efteem and admiration, produce 
no other effects upon his mind than diflike 
and indignation. The man of integrity 
and worth, who, in his intercourfe with o- 
thers, acts conformably to the pureft dic- 
tates of truth and juftice, is hated by the 
envious man, and reprefented by him as 
acting a part, foreign to his real character. 
The man of profound erudition is defcrib- 
ed as laying claim to a character to which 
he is not entitled. In fhort, every man 
who pofTeffes a good quality which he does 
not poffefs, or enjoys it in a fuperior degree 
to him, is marked out as the object of de- 
teftation. Chriftians, what amazing de- 
pravity of heart is exhibited by the man 
who is the flave of envy: When, inftead 
of loving, he hates excellence, wherever 
he finds it; when, in place of yielding to 
the virtuous, the defired tribute of applaufe, 
he induftrioufly labours to undermine their 
reputation, and if poffible to reduce them 
to a level with himfelf. 

But the meannefs and mocking depravi- 
ty of this vice will be fully difplayed, if 

the 



240 On Envy. 

SERM. t k e means are confidered which the envious 
man employs, in order to accomplifh his 
detefted purpofes. Thefe means are flan- 
der and detraction. For the envious man 
is generally a coward. He throws his fa- 
tal {hafts in the dark: And while he is 
himfelf fecure from danger and detection, 
he deals deftruclion all around him, fo 
that he ever has it in his power to effect 
his malicious defigns, without danger or 
expence. For to fpread fufpicion, to in- 
vent calumnies, to propagate fcandal, re- 
quire neither courage nor labour. Thefe 
are the arts which he ufaally employs in 
the murder of reputations : Arts which are 
eafily acquired, and which are conftantly 
acceffible to the meaneft and moft worthlefs 
of our fpecies. Thus, the fhield of virtue 
itfelf, is incapable of warding off the affaults 
of this unknown and invifible foe: The 
hour of danger arrives when a man leaft 
expects it, and no provifion can poflibly be 
made for rendering the attacks of envy 
completely abortive. For evil reports are 
liftened to with fo much keennefs, even 
when raifed againft the faireft characters, 
and are fo firmly believed, even on the 

flighted 



On Envy. 24 x 



flighted evidence, that no j unification after- 
wards, is fufficient to obliterate the unfa- 
vourable impreffions which have been made 
upon the mind. Who then can ftand a- 
gainft envy ? And when it is alfo consider- 
ed, that by this diabolical conduct, the en- 
vious can poffibly gain nothing, our afton- 
ifhment at the corruption which is refident 
in the human heart, through fin, muft be 
greatly heightened. The ruin of another's 
reputation is certainly not necefTary to the 
eftabliihment of our own. Nay, the ruin 
of a worthy man, in confequence of the 
too fuccefsful efforts of envy, aided by the 
demon of detraction, may give rife to a 
general fufpicion of men's integrity, and 
prevent even the envious themfelves from 
enjoying that temporal good which they 
might have otherwife pofTeffed. The fre- 
quency of this vice makes it fo familiar, 
that it efcapes our notice ; nor do we often 
reflect on its bafenefs and malignity, till we 
happen to feel its influence. When he 
who has given no provocation to envy but 
by endeavouring to excel and improve his 
natural powers, finds himfelf perfecuted by 
multitudes whom he never faw, with all 

Q^ the 



SERM. 
X. 



242 On Envy* 

SERM. the rancour of perfonal refentment ; when 
vyw he perceives malice let loofe upon him, as 
a public enemy, and incited by every ftra- 
tagem of defamation; when he hears the 
misfortunes of his family, or the follies of 
his youth, expofed to public view, and e- 
very failure of conduct, every defect of 
nature, aggravated and ridiculed: He then 
learns to abhor thofe artifices, at which he 
before was aftoniflied, and difcovers how 
much the happinefs of human life would 
be advanced, by the banifhment of envy 
from the heart of man. In fhort, envy, 
Chriftians, is, of all paffions, the moft 
contemptible: It purfues a hateful end, 
by defpicable means, and defires not fo 
much its own happinefs, as the mifery of 
another. 

The unreafonablenefs of envy will ap- 
pear, from a fhort review of the enjoy- 
ments of life. That human life is unftable, 
and liable to perpetual viciflitudes, is a 
truth fo abundantly obvious, that it requires 
no proof whatever. The experience of e- 
very day, muft convince even the moft in- 
attentive obferver, that all the pleafures of 
time are fleeting and tranfitory, like the 

morning 



On Envy, 243 

morning cloud or early dew, which foon SERM. 
vanifh away. Is it, then, ye envious, the K^y%j 
man who enjoys a high degree of popular 
favour and efteem, who is inverted with 
offices of refpe&ability and truft, againft 
whom your poifoned arrows are directed? 
Behold, the favour of the multitude is 
not to be trufted, it is quickly transferred 
from one objecl: to another, and the man 
who is their favourite to-day, is, to-mor- 
row, hurled from the towering fummit 
which his ambition had reached, and may, 
perhaps, drag out the remainder of life, 
in the depth of obfcurity. Is it he that is 
blefled with opulence, whofe happinefs you 
regard with a jealous eye? The riches of 
this world often take wings and flee away ; 
and the man who places his confidence in 
wealth, is guilty of extreme folly, fince he 
has an opportunity to fee numbers around 
him, once as affluent as himfelf, forced to 
acl: the part of dependants on the fcanty 
bounty of others, and reduced often to the 
miferies of indigence. Is it beauty, which 
you cannot behold without repining at your 
own want of it, ye children of envy ? Be- . 
hold, even beauty, though a fair, is but a 
Qj2 fading 



244 ® n Envy, 

SERM. fading flower: Its luftre is foon diminiuV 
k^y^j ed: It fpeedily fails of producing the effect 
of admiration. Is dcmeftic felicity the object 
of your regret? Do ye repine at beholding 
your neighbour bleffed with a family of 
children, in ore dutiful, more accomplished, 
more promifing than your own? See, the 
hand of death infiantly robs him of his 
comforts, and leaves him more deflitute 
than yourfelves. As, therefore, the enjoy- 
ments of life are fo very precarious, as they 
are incapable of yielding unmixed pleafure, 
if your minds are open to conviction, you 
muft feel the grofs impropriety of boailing 
either of your own acquirements, or of 
envying others for attainments which have 
been hitherto beyond your reach. 

But the paffion of envy is not merely 
mean and defpicable, and totally unreafon- 
able in itfelf: It is alfo in direct oppofition 
to our notions of God and our duty. Con- 
fider, for a moment, ye who profefs to 
have your hearts rectified, your conduct 
regulated by the fublime doctrines, and 
heaven-born precepts of the gofpel, and yet 
fometimes yield to the tyrannical power of 
envy, confider the character of the Lord 

Almighty, 



On Envy. 245 

Almighty, and blulh and tremble for your SERM. 
evil deeds. That God, who formed the v^^y-^, 
univerfe, is the infinite and inexhauftible 
fountain of never-failing goodnefs: Who 
being infinitely and eternally happy in the 
enjoyment of his own unfpeakable perfec- 
tions, could have no other motive to create 
things at firft, but only that he might com- 
municate his goodnefs and happinefs to 
his creatures; and continues to preferve 
them, for no other reafon, but that he may 
ftill do good unto them, and by the con- 
ftant unwearied exercife of his Divine be- 
nevolence, may promote his own glory, 
" He maketh his fun to rife on the evil 
" and the good, and fendeth rain both on 
u the juft and unjuft. Giving us from 
c< heaven fruitful feafons, and filling our 
" hearts with food and gladnefs." If man 
refle&s on the care which God exerted to 
defend him in the period of helplefs infan- 
cy; to guard him from the evils of inex^ 
perienced youth ; to aid and direct unripen- 
ed manhood; and even to folace the infir- 
mities of age ; he will be deeply fenfible of 
the goodnefs of the Lord: And, if he has 
any gratitude at all, will thankfully acknow- 

Qj led g e s 



246 On Envy. 



SERM. 
X. 



ledge, that in God he lives, and moves, and 
breathes, and has his being. 

But the goodnefs of the Almighty, great 
as it is, when manifefted in the power of 
creation, and in the perpetual exertion of 
providential care, falls infinitely fhort of 
his goodnefs, when difplayed in the work 
of man's redemption. In this grand and 
glorious enterprife, God is indeed held 
forth to the aftonifhed eyes of angels and 
men, as the perfection of love: and when 
contemplating him as the reconciled God 
and Father of our Lord Jefus Chrift, we 
may juftly adopt the fublime fentiment of 
the Apoftle, and with adoring gratitude 
exclaim, " God," indeed, M is love." For 
the fame reafon, then, that God does 
continually delight in doing good, and 
feems always to take particular pleafure in 
defcribing himfelf by that particular attri- 
bute of love and goodnefs, for the fame 
reafon, does he expecl: and require all his 
intelligent creatures to refemble him in 
that excellent perfection: and, by the uni- 
form practice of mutual love and charity, 
not only allow, but alfo afiift each other, 
to enjoy the feveral bleflings of his bounty. 

Accordingly, 



On E?ivy. 247 

Accordingly, my friends, the precepts of SERM « 
our Saviour had a diredt tendency to ani- v^v>^ 
mate men in their endeavours to imitate 
this glorious excellence of the Divine char- 
acter, and his own conduct, while he fo- 
journed upon earth, fully exemplified thefe 
precepts : For it is truly obferved of him, 
" that he went about continually doing 
" good." 

The man, therefore, who allows himfelf 
to be enflaved by the power of envy, and 
indulges without remorfe, in her baneful 
feelings, ads a part diametrically oppofite 
to the knowledge of God, communicated 
to him by revelation, and to the exprefs 
commands of that mafter whom he ac- 
knowledges himfelf bound to ferve. For, 
inftead of refembling his God and Saviour, 
in his endeavours to diffufe happinefs to all 
around him, he labours, with indefatigable 
induftry, to blaft their faireft profpects of 
felicity, and, by wounding them in the 
tendered part, by robbing them of re- 
putation, that jewel of inestimable price, 
deprives life itfelf of all its charms, and 
renders it a difagreeable burden. It is af- 
tonifhing, that thofe who profefs to be 
Q^4 Ghriftians, 



248 On Envy. 

SERM Chriftians, and yet indulge the feelings of 
uw envy, can bend the knee to the Father of 
Mercies, and fupplicate his mercy, when 
they are confcious to themfelves, of {hew- 
ing no mercy, of having no defire in their 
hearts to fhew mercy to others, who are 
guilty of no other offence, than the unpar- 
donable one of being better, and wifer, and 
happier than themfelves. Strange, indeed, 
mull be the views which people of this 
defcription entertain of religion. They, 
undoubtedly, make a religion for them- 
felves, and impioufly, by their conduct, 
degrade the all-perfect Being to their own 
ftandard. And it is a melancholy truth, 
my friends, that many amongft us, who 
make a great profeffion of religion, who 
prefer the ftrongeft claims to fanctity of 
heart and life, are often mod fufceptible 
of thofe paflions, which mould be for ever 
banifhed from the Chriftian world, and ex- 
pelled to that den of darknefs from which 
they originally fprung. Gracious God! 
with what indignation rauft thou view 
the conduct of thofe men, who can, with 
an appearance of devotion, and fan&ity, 
compafs thine altar, and prefent to thee the 

offering 



On Envy. 249 



X. 



offering of a heart polluted with envy at SERM. 
the profperity of their brethren. Forgive 
them, we befeech thee, and purify them 
from this great corruption: For they are 
l * in the gall of bitternefs and in the bond 
<c of iniquity. " The Apoftle James, in 
the words of the text, exprefsly declares, 
that wherever this paffion of envy is in- 
dulged, " there is confufion, and every evil 
" work." 

Thefe are the common and natural effects 
of envy. Confufion, unfpeakable confu- 
fion, is introduced into the foul of him 
who is under its influence. His confcience 
frequently upbraids him, in the fevereft 
terms, for the wickednefs of his conduct. 
And if he attends on the inftitutions of 
religion, and has any feeling at all, e- 
very part of the worfhip in which he 
engages muft ftrike a dagger to his heart. 
He joins, perhaps, in the delightful fervice 
of praife. But he praifes God for a quality 
of which he is completely deftitute, and 
which he knows it to be his indifpenfible 
duty to cultivate. The Almighty is fcarce 
ever mentioned before him, but fome allu- 
fion is made to the benevolence of his char- 
acter, 



250 On Envy. 

SERM. 2iQ.tr ^ and his unwearied exertions to pro- 
ks-v^j mote the goodnefs of his creatures. Well 
then, may his foul be confufed: deeply 
may he be flung with felf-condemnation : 
He knows, he feels his worthleffnefs. In- 
deed, Chriftians, the foul of the envious 
man may be compared to a ftage on which 
the effects of various contending paflions 
are exhibited. There is often a violent 
ftruggle between that admiration which he 
cannot wholly withhold from the charac- 
ter of excellence, and the defire with which 
envy ftimulates him to abhor that excel- 
lence. There is frequently a conteft be- 
tween the hope of efcaping, and the fear 
of encountering the detection of his bafe 
and unmanly principles. His heart, there- 
fore, is the feat of uproar and tumult. En- 
vy, like a hungry tyger, fattens on him: 
Her ravenous appetite is never fatisfied: 
She calls inceffantly for food: She devours 
his peace, and robs him of the power of 
enjoyment. But envy does not merely 
introduce confufion into the foul of her 
abjecT: flave, fhe alfo produces the utmoft 
confufion and diftrefs, both in the domeftic 
and focial circles of life. How often hath 

her 



On Envy, 



2s I 



X. 



her power been dreadfully difplayed in SERM 
that alienation of heart, which her fly and 
malicious infinuations have produced, be- 
tween the neareft and deareft connections ! 
The flanderous tongue of envy hath raifed 
the hufband againft the wife, and the wife 
againft the hufband : Brothers have regarded 
brothers with averfion. Domeftic happi- 
nefs has fled, and has been remembered 
only as a dream. Nay, innumerable have 
been the evils which fociety hath experi- 
enced from the infidious efforts of envy* 
As the moft upright characters have no 
fecurity to defend them from her dark and 
treacherous fnares, the lofs of mutual con- 
fidence, in friends, has frequently been 
occafioned by the infectious and peftilen- 
tial breath of the envious : Dark fufpicion 
follows in their train, and marks the havock 
of reputations which they make. It is 
then, with the ftricteft juftice, that the A- 
poftle declared in the verfe immediately 
preceding the text, that the wifdom from 
w r hich ftrife and bitter envying proceed, is 
not the wifdom which defcendeth from a- 
bove, but is earthly, fenfual, devilifh. It is 
fuggefted by the fpirit of darknefs, and 

was 



252 On Envy. 

SERM. was fully exemplified in his own conduct, 
\^^j when, urged by envy, he fought the de^ 
ftru&ion of man; and being too fucceff- 
ful in his enterprize, occasioned his exile 
from the blifsful abode of paradife, and the 
introduction of fin, with its innumerable 
evils, into his heart. 

That the evils refulting from the indul- 
gence of this principle, and the punifh- 
ment which attends it, may be more 
deeply impreffed upon your minds, Chrif- 
tians, allow me to conclude the difcourfe 
with the confideration of three inftances of 
the pernicious effects of envy, which are 
recorded in the facred writings. 

The firft inftance that fhall be mention- 
ed, is the hiftory of Cain and Abel, as it 
is written in the fourth chapter of the book 
of Genefis. " And Abel was a keeper of 
" fheep, but Cain was a tiller of the ground. 
" And in procefs of time it came to pafs, 
" that Cain brought of the fruit of the 
" ground an offering unto the Lord. And 
" Abel, he alfo brought of the firftlings 
a of his flock, and of the fat thereof. 
" And the Lord had refped unto Abel 

" and 



On Envy. 253 

" and to his offering: But unto Cain and SERM. 
" to his offering, he had not refped. And ^^^j 
" Cain was very wroth, and his counte- 
cc nance fell. And the Lord faid unto 
" Cain, Why art thou wroth? And why 
" is thy countenance fallen ? If thou do- 
" eft well, Ihalt thou not be accepted? 
lC And if thou doeft not well, fin lieth at 
* c the door. And unto thee fhall be his 
" defire, and thou (halt rule over him. 
" And Cain talked with Abel his brother: 
" And it came to pafs, when they were 
<c in the field, that Cain rofe up againft 
u Abel his brother, and flew him." Now, 
Chriftians, let us ferioufly confider this 
dreadful example of the effects of envy. 
By the account which is here given, Abel 
appears to have been a man of fweet dif- 
pofitions, and an upright heart. A man 
who had the fear of God before his eyes. 
His offering was prefented to God with 
the fentiments which he requires of his 
acceptable worfhippers: The confequence 
was, that it met the Divine approbation. 
But Cain feems to have been of a very dif- 
ferent character. The difpofitions which 
render the fervices of man pleafing in the 

fight 



254 On Envy. 

SERM. f.ghi- f God, were not poflefled by him : 
k^ty^j He had not the fear of God before him: 
The effect was fuch as was to be expe&ed. 
His offering was rejected with difpleafure. 
Stung to the heart by the preference given 
to his brother, and envious of his fuperi- 
or integrity, he began to regard his bro- 
ther with the eye of averfion. Many, per- 
haps, were the ftruggles which took place 
within him, before he could refolve to im- 
brue his hands in innocent blood. Long 
had he felt the keennefs of envy at Abel's 
fuperiority, before he aflumed the degree 
of courage which was neceffary to carry 
him through the work of death. But en- 
vy haunted him day and night, it left him 
no repofe : It powerfully urged him to ven- 
geance: And though, perhaps, before the 
admiffion of this enemy into his breaft, he 
would have recoiled with horror from the 
murderous work which flie affigned him, 
yet his heart became gradually hardened, 
he at laft was reconciled to the enormity 
of guilt. And then, forgetful of fraternal 
love, regardlefs of the endearing affeclion, 
which it is to be fuppofed Abel, his bro- 
ther, 



On Envy* 255 

ther, cherifhed towards him, he raifed his SERM. 
arm, and deprived the faint of life. K^y^u 

Chriflians, it is wonderful indeed, what 
rapid progrefs fin will make in the foul. 
When a man firft yields to any depraved 
affedion, the power of education, the re- 
ftraints of confcience, the fear of danger, 
may prevent him proceeding any great 
length in the career of iniquity. But the - 
paflion every day acquires additional 
ftrength, from repeated indulgence: The 
fine feelings of fenfibility are blunted: E- 
very virtuous propenfity is facrificed to it, 
till, at length, the whole foul is polluted 
with guilt. Thus, envy wrought, at laft, 
the death of an innocent Abel : And where 
is the man who can tell where the power 
of paflion will end, when it is once en- 
couraged ? 

The fecond inftance of the pernicious 
efTe&s of envy, to which your attention 
is requefted, is the hiftory of Jofeph and 
his brethren. Jofeph was the favourite 
fon of the patriarch Jacob, and was, per- 
haps, regarded by him with a degree of 
partiality w T hich parents ought carefully 

to 



256 0?t Envy. 

SERM. t0 aV0 J c ] 3 as i t often is productive of dan- 
K^y^j gerous confequences to its object. As 
Jofeph engroffed {o very confiderable a 
fhare of his father's affection, his brethren 
fmgled hiin out as the victim of their en* 
vious hatred. They at laft concerted a 
plan, which they thought would effectu- 
ally deftroy the obnoxious favourite, and 
produce a more equitable diftribution of 
their father's love. The flory of this plan 
is related by Mofes, in all the beautiful 
fimplicity of facred narrative*. Here, 
then, Chriftians, you again difcover the 
atrocity to which envy conducts the er- 
ring children of men. The brethren of 
Jofeph knew well that the flrength of their 
father's affection for him was fo great, 
that his heart would be rent with anguifh, 
and his grey hairs brought with forrow to 
the grave, if any misfortune befel him. 
But envy rendered them infenfible to the 
claims which their venerable parent natur- 
ally had on their forbearance, and on their 
allowance for his fond, though ill-judged 
partiality. They determined that he mould 
die, which he certainly would, had not the 

* Gen. xxxvii. 15 — 35. 

Almighty 



On Envy. 257 

Almighty interpofed, and caufed Reuben, SERM. 
lefs cruel than the reft, to deliver him from v-^y-\J 
their hands. But though he efcaped death, 
he was fubje&ed to all the evils which at- 
tend a ftate of bondage, in a flrange land. 
And his brethren, defirous of concealing 
the knowledge of his fate from their father, 
were under the neceffity of having recourfe 
to the arts of falfehood and diflimulation: 
For one fin generally paves the way to an- 
other. Thus did the brethren of Jofeph 
occafion the deepeft diitrefs to their father, 
whofe peace of mind they were bound to 
have confulted; and had it not been for 
an over-ruling Providence, would have in- 
volved their poor abandoned brother in all 
the miferies of an infupportable and hope- 
lefs flavery. 

The laft inftance to which I (hall at this 
time call your attention, of the dreadful 
evils which refult from a compliance with 
the dictates of envy, is the hiftory of our 
Saviour and the Pharifees. The character 
of the bleffed Jefus was excellence itfelf. 
He was the brighter!: pattern of virtue, that 
was, or can ever be exhibited upon earth. 
R His 



258 On Envy. 

SERM. n\ s heart was fraught with the pureft fen- 
\^^j timents of love and arTe&ion, and, in the 
exercife of benevolence, he was unwearied. 
One would have naturally thought, that a 
character, compofed of fo illuftrious an af- 
femblage of virtues, as was that of our Sa- 
viour, would have attracted general admi- 
ration and love. But this was not the cafe. 
The Pharifees, a proud, bigotted feci: a- 
mong the Jews, were envious of his fupe- 
rior integrity, which they were convinced 
was real, and not, like their own, pretended, 
and were cut to the heart at beholding the 
uncommon eloquence which he difplayed 
in his inftruclions to the people. With 
unceafing fury they perfecuted him during 
life, and, at laft, fatiated their vengeful en- 
vy, by his ignominious death. 

Thefe inftances flrikingly illuftrate the 
deteftable nature of envy, and fully difplay 
the dreadful enormities, to which, in the 
end, it may lead men, unlefs the prevent- 
ing grace of God interpofe. Since then, 
Chriftians, the paffion of envy is in itfelf fo 
bafe; fince the means which it employs to 
erFe£t its purpofes are fo defpicable; fince 

the 



On Envy. 259 

the enjoyments of life, tranfitory and un- SERM. 
certain as they are, cannot evade its power; \^v^J 
and fince the effects which it produces are 
fo baneful, both to the individual and the 
community; it is our indifpenfible duty, 
to refill the impulfes of envy. Let us all 
then, carefully endeavour, through the aid 
of Divine grace, to fupprefs the leaft emo- 
tion of this deftruclive paffion, which is 
the deadly foe to human peace and hap- 
pinefs: Let us beware of indulging it, ev- 
en in the fmalleft inftance, and let our 
minds be impreffed, our conduct conftant- 
ly regulated, by that new commandment of 
the Saviour, which he gave unto his dif- 
ciples: So that we may love all our breth- 
ren, with a pure heart, fervently, and tefti- 
fy the ftrength and fincerity of our attach- 
ment to that Jefus, who loved us, and gave 
himfelf for us : To whom be afcribed glory, 
and honour, and praife, world without end. 
Amen. 



R 2 



[ 260 } 



SERMON XL 

On Christian Charity. 



Luke x. 30. 



And Jefus anfwering, [aid, A certain man 
went down from Jerufalem to Jericho, 
and fell among thieves, who Jlripped him 
of his raiment, and wounded him, and de- 
parted^ leaving him half dead. 

SERM. X HE reafon which induced our Saviour 
to relate the ftory of which the words of 
the text conftitute a part, will fufficiently 
appear, from a perufal of the preceding con- 
text. " And, behold, a certain lawyer 
" ftood up and tempted him, faying, Maf- 
<c ter, what mall I do, to inherit eternal 
" life?*' The queftion in itfelf was of in- 
finite 



XL 



On Chrljllan Charity. 261 

finite importance, but the motive from SERM. 
wKich it proceeded was highly condemn- y^-^j 
able. He addreffed the inquiry to Jefus, 
evidently from a wiih to enfnare him, and 
by caufmg him to return fome anfwer in- 
confiftent with the received opinions and 
traditions of the elders, to lay a proper 
foundation for accufing him before the San- 
hedrim. But, our bleffed Mafter, aware 
of his ftratagem, and waving all difcufFion 
of the commentaries which the Pharifees 
had made upon the law, referred him, for 
an anfwer to his enquiry, to the words of 
the law itfelf: For, " he faid unto him, 
" What is written in the law? How read- 
" eft thou?" The lawyer, in reply, im- 
mediately repeated the fummary of the Di- 
vine law: "Thou fhalt love the Lord thy 
" God with all thy heart, and with all thy 
*' foul, and with all thy ftrength, and with 
tc all thy mind, and thy neighbour as thy- 
* c felf." Thus far the learned doctor did 
well: And accordingly, the Lord faid to 
him, iC Thou haft anfwered right; This 
" do, and thou fhalt live." The lawyer, 
hoping to receive his commendation for 
his pundual obfervance of the Divine pre- 
R 3 cept, 



262 On Chrlftian Charity. 

SERM. ce pt 5 in fo far as regarded his neighbour, 
\^v^> and willing to ascertain our Saviour's opi- 
nion refpedting the real meaning and ex- 
tent of the command, continued to urge 
him with queflions, faying, " Who is my 
* c my neighbour?" Jefus knew well the 
narrow and illiberal fentiments of the Pha- 
rifees upon this head, who confined the 
v precept to thofe of their own religion and 
nation, as the fole objects of their love and 
beneficence ; who taught the people to def- 
pife and hate the reft of mankind, as the 
enemies of God and religion, whom they 
ought, if poffible, to exterminate from the 
face of the earth, as their anceftors, by Di- 
vine command, had extirpated the idola- 
trous nations of Canaan. Knowing thefe 
to be their real fentiments, the Saviour 
embraced the opportunity of animadvert- 
ing upon t.heir injuftice and impiety, and 
of giving an explanation of the command, 
more confonant to its genuine import and 
benevolent tendency. And this he did, iu 
that indirect manner, which he frequent- 
ly, upon particular occafions, chofe to ad- 
opt: That is, by delivering a parable, by 
engaging the fixed attention of his audi- 
ence 



On Chriftian Charity. 263 

ence to the various circum (lances which SERM. 
were narrated in this parable, and then, \^v^ 
from the whole . narration, deducing fuch 
moral and practical reflections as were ap- 
plicable to the occafion which had called it 
forth. " A certain man went down from 
" Jerufalem to Jericho, and fell among 
u thieves, who dripped him of his raiment, 
* c and wounded him, and departed, leav- 
" ing him half dead." 

No embellimment of language can more 
beautifully reprefent the fituation of this 
unfortunate traveller, than this fimple and 
unadorned defcription. Every word of it 
fpeaks forcibly to the humane and bene- 
volent heart: The fcene of aQion rifes to 
the view: We, as it were, behold the poor 
defencelefs man opprefled by numbers, and 
finking under the brutal hand of thofe 
who roam at large as the beads of prey, 
feeking whom they may devour. The 
groans of the wounded traveller flrike our 
ears: For, helplefs and forlorn, was he ex- 
pofed to every blaft that blew, and aching 
in all his limbs, no place of ihelter and re- 
lief could be reached. On the ground, he 
Jay a ftriking viclim of the cruelty which 
R 4 often 



264 On Chrijlian Charity. 

SERM. often reigns in the heart of man. It is 
\^r^r^J with the utmoft indignation, Chriftians, 
that we confider the inhuman conduct of 
thefe men, who have relinquifhed every 
feeling that exalts human nature, and ad- 
mitted thofe fierce and cruel fentiments to 
the full pofleffion of their hearts: We be- 
wail the fad, that characters of this de- 
fcription may be found in focieties the 
moft civilized, in which induftry is moft 
liberally rewarded, and every man can de- 
rive a fufficient maintenance from the pro- 
duce of his labour. How then does it 
happen, that fome men would far rather 
ileal than work? Evidently, from a defect 
in their education: Evidently, from their 
having acquired the habits of indolence 
and floth. Of all pernicious habits, that of 
idlenefs is, perhaps, the moft productive of 
evil to man, in whatever fituation he may 
be placed. For the mind muft conftantly 
have fome object on. which it may exert 
itfelf: And if it be not furnimed with 
proper and laudable objects, it will then 
inevitably have recourfe to others of a very 
different nature. This remark is applica- 
ble to men of every rank and fituation. 

And 



On Chtijlian Charity, 265 

And they would do well ferioufly to SERM. 
ponder it, as they value their peace and ^y^ 
happinefs. For men of fortune, who 
are not under the neceffity of procuring 
a fubfiftence either by mental or bodily 
exertion, will, if they allow themfelves to 
remain totally unoccupied with laudable 
purfuits, indulge in thofe which are fin- 
ful, to relieve themfelves, as they often 
exprefs it, from the intolerable burden of 
time: And thofe who mufl entirely depend 
for a livelihood on their own efforts, 
will, if they allow a fpirit of idlenefs to 
predominate, infallibly betake themfelves 
to unfair, difhoneft means of fupport, 
become the pefts of the community, 
and a difgrace to human nature. Let 
parents, therefore, as they value the peace 
of their own hearts, as they would dif- 
charge the duty required of them by 
God, as they would wifh to fee their 
children flourifhing and profperous, as 
they fhall anfwer to God at laft, let them 
fupprefs the fpirit of indolence, and pow- 
erfully inculcate on the minds of thofe 
whom Providence hath entrufted to their 
care, the propriety, the indifpenfible obli- 
gation, 



^66 On Chrijiian Charity. 

SERM. gatidn, by which they are bound to exert 

k^st^j their powers with the utmoft induftry, fo 

that they may promote the glory of God, 

and live worthy and ufeful members, both 

of the family and community. 

The poor abufed traveller did not long 
remain in the fituation in which he was, 
before feveral paffengers witneflfed his de^ 
plorable date. u And, by chance," con- 
tinued our Saviour, " there came down a 
6C certain pried that way; and when he faw 
" him, he paiTed by on the other fide: And 
" likewife a Levite, when he was at the 
" place, came and looked on him, and 
" paffed by on the other fide. ,? In 
any man, inhumanity is unpardonable. 
The very word which is ufed to exprefs 
abhorrence of him who diverts himfelf of 
natural feelings, ftrongly marks the char- 
acter: Inhuman, he is fly led, as if he had 
forfeited all right to the title of man But 
if the fituation and office which thefe paf- 
fengers held, be taken into the account, 
their inhumanity will appear to be accom- 
panied with horrid aggravation. They 
were men who wore the badge of the re- 
ligious office, fervants of the Mod High, 

minifters 



On Chrlftian Charity. 26 7 

minifters of his fanctuary. And yet what S ^ M - 
conduct did they exhibit? The one, though K^^r^j 
he could not but hear the groans of the 
miferable traveller, did not interrupt his 
journey, but having merely fatisfied him- 
felf with difcovering that the groans pro- 
ceeded from a man who \\ as dying, and 
unwilling to intereft himfelf, in what he 
imagined did not at all concern bim, pafs- 
ed by on the oppofite fide. The other, 
however, mewed himfelf {till more infen- 
fible: He was not contented with obferv- 
ing the unfortunate at a diftance: He ap- 
proached the fpot where he lay: He look- 
ed upon him: He faw his pitiful ftate: He 
felt no companion, and merely gratified 
himfelf with a view of mifery: He em- 
ployed no means of relief: He followed 
the example of his brother, the prieft, and 
paffed by on the other fide. What deteft- - 
able characters did the Saviour here pre- 
fent to the view of his audience! Men, 
totally void of humanity, totally unaffect- 
ed by the miferies and woes of one of 
their own countrymen ! Men, who knelt be- 
fore the altar, in interceffion for the peo- 
ple, and prayed God for mercy, when, in 

their 



263 On Cbrjftian Charity. 

SERM. t k e ; r own p ra aice, they exhibited none! 
v^v>^ Such men, however, as thefe, were, at this 
period, the bulk of the Jewifh priefts, ex- 
travagantly zealous in ritual fervices, but 
altogether negligent of the *' weightier mat- 
" ters of the law, mercy, righteoufnefs, 
" and faith." 

Indeed, Chriftians, the character and 
conduct of thofe who unfeelingly refufe to 
liften to the entreaties of the indigent, who 
fteel their hearts againft obje&s of diftrefs, 
are juftly to be reprobated. For what can 
exhibit a meaner or bafer heart, than to 
be proof againft all the tender fentiments 
of fympathy and compaffion, fentiments fo 
elevated and heavenly? Every man, who 
is a true follower of Jefus, will confider 
himfelf as a fteward in God's fervice, and, 
in proportion to his circumftances and rank 
in life, will extend his liberality to the 
needy ; and to the utmoft of his power, al- 
leviate the miferies of him who hath been 
the vi&im of oppreffion. And thofe fure- 
ly exhibit a moll (hocking degree of ingra- 
titude to Heaven for its bounty, when they 
refufe to comfort and relieve their diftref- 
fed fellow-creatures, though, without fuf- 

fering 



On Chrijllan Charity. 269 



l. 



fering the lead inconvenience, without rob- SERM, 
bing themfelves of the fmalleft comfort, 
they have it in their power to communi- 
cate happinefs, and to fweeten the bitter 
ingredients that are often mingled in the 
cup of life. 

The prieft and the Levite, Chriftians, 
were quickly fucceeded on the road by a 
paflenger of a very oppofite defcription. 
" For a certain Samaritan, as he journey- 
" ed, came where the wounded traveller 
Ci was: And when he faw him, he had 
" compaffion on him, and went to him, 
" and bound up his wounds, pouring in 
" oil and wine: And fet him on his own 
* beaft, and brought him to an inn, and 
H took care of him: And on the morrow, 
" when he departed, he took out two 
" pence," (a fum, which in the money of 
the Jews, was confiderable:) And he gave 
this money to the hoft, faying, " Take care 
" of him; and whatfoever thou fpendeft 
" more, when I come again, I will repay 
" thee." As inhumanity is ever deteft- 
able, fo, in every cafe, is humanity amiable 
and lovely. Even when a man exerts 
himfelf to alleviate the diftrefles of another, 

with 



270 On Chrijllan Charity. 

SE xi M " ^k w ^ om n e ls un * te d D y the ties of 
v^v^, friendfhip, he is entitled to commendation, 
and uniformly receives it, from all who 
are capable of forming a proper eftimate 
of worth. As inhumanity has its aggra- 
vations, fo, alfo, has humanity its embel- 
lifhments. The two former paffengers dif- 
played aggravated inhumanity, by with- 
holding their helping hand, though they 
were perfons peculiarly bound to exercife 
charity, from their fituation in life. But 
here, the worthy Samaritan exhibits hu- 
manity ifi the full refplendence of its beau- 
ty, by ftretching out the arm of mercy to 
fuccour a traveller, who, in regard to him, 
was particularly fituated. 

This diftreffed man, as we have already 
obferved, was a Jew. The Jews regarded 
the whole race of the Samaritans as ac^ 
curfed, and perfecuted them, whenever an 
occailon offered, with all the virulence of 
hatred. The Samaritans were not behind 
the Jews in hate: This mutual animoTity 
often gave rife to the mo ft calamitous ef- 
fects. This violent refentment, with which 
thefe two nations regarded each other, is 
faid to have originated from a difference 

in 



On Chriftian Charity. 271 

in their religious fentiments. For though SERIf. 
the Samaritans originally defcended from v- ^ vv ^ 
the fame anceftors as the Jews, though 
they were worfhippers of the fame God, 
though they alfo refpe&ed and obferved 
the law of Mofes, yet they had enraged 
the Jews, by building a temple for them- 
felves upon Mount Gerizzim, in oppofition 
to that of jerufalem. Accordingly, the 
Jews were all prohibited from holding any 
civil intercourfe with thefe fchifmatics. 
Nay, it is a notorious fad:, that, upon an 
anniverfary day, it was cuftomary for 
them to excommunicate, and curfe the Sa- 
maritans by the facred name of God, by 
the glorious writing of the tables, and by 
the curfe of the upper and lower houfe 
of judgment. They alfo publicly taught 
in the fchools, that no Ifraelite mould be 
put to death for killing a Gentile, becaufe 
he was not his neighbour. They admit- 
ted, indeed, that an Ifraelite ought not to 
put a Gentile to death, except in the cafe 
of open war: But, at the fame time, they 
maintained, that if a Jew faw a Gentile in 
hazard of death, he was under no obliga- 
tion to fave his life, though it were in his 

power 



2 7 2 On Chriftian Charity. 

S xr. M P owcr t0 do **• Thofe inhuman maxims, 

\^v^» they thought more binding upon them in 

their condud towards the Samaritans, whom 

they regarded with greater averfion, than 

any of the Gentiles. 

The Samaritan traveller could not but 
be well acquainted with thefe circumftan- 
ces in the character of the Jews : And it is 
to be fuppofed, that he would alfo have a 
lively fenfe of the indignities which were 
daily offered to his nation, by that haugh- 
ty and arrogant people. He arrived at the 
place where one of that people lay in the 
moft diftrefled fituation. Another would, 
perhaps, have taken advantage of the Jew's 
defencelefs ftate, and ftimulated by the de- 
fire of revenge, bereft him of the little life 
which remained. Not fo, this generous 
and companionate man. Every revenge- 
ful feeling, every national prejudice gave 
way, and the feelings of humanity were 
triumphant. He viewed the miferable ob- 
ject before him, not as a hoftile Jew, but 
limply as a man, partaker of the fame 
flefh and blood with himfelf, who had an 
undoubted claim, not merely on his for- 
bearance 5 but even on his tenderer! com- 
paction. 



On Chriftian Charity. 273 



XT. 



pafiion. Though he had been his bofom SERM- 
friend, he could not have taken greater care, 
he could not poffibly have Ihewn more 
attention. Read, again, Chriftians, the de- 
fcription of his proceedings, and while you 
read, admire the beautiful climax which it 
contains. " He had companion on him. 5 ' 
But he did not fatisfy himfelf with una- 
vailing fympathy: He alfo proceeded to 
difplay the moll active benevolence* he 
cc bound up his wounds, he poured in oil 
" and wine," to mitigate the pain: He 
fet him upon " his own beaft, and brought 
" him to an inn, and took care of him." 
But he did not limply provide for his pre- 
fect relief, he was alfo anxious to fecure 
his future accommodation : The hand of li- 
berality was extended, and a fum of money 
depofited with the landlord, for the ufe 
of his indifpofed gueft. Nor was this all : 
Unlimited power was given to fpare no ex- 
penfe neceflary to his recovery. Cc What- 
" foever thou fpendeft more, I will repay 
" thee," faid the worthy man: Therefore 
take thou care of him. Chriftians, bene- 
volence is ever the objecT: of deferved ad- 
S miration: 



274 On Chriftiatt Charity* 

SERM. miration: But when it is attended with 
\^>v**J fuch heightening circumftances, as are here 
fo beautifully defcribed, the feeling heart 
finds itfelf incapable of exprefling all that 
it feels. Hail, then, benevolence, thou 
offspring of Heaven! Long mayeft thou 
blefs the children of men with thy be- 
nign influence ! Widely mayeft thou extend 
thy power, and ever rife fuperior to eve- 
ry national prejudice, to the illiberality of 
party-fpirit, to the bafe and unworthy fen- 
ments of inhumanity ! 

The circumftances of the parable were 
admirably fuited to the intention of Jefus 
in delivering it. His view was feverely 
to cenfure the Jewifh nation for their 
contracted fentiments, and efpecially to 
convince the lawyer, to whom it was 
more immediately addrefTed, that the Divine 
command, which refpe&ed love to our 
neighbour, comprehended the whole of 
mankind, and bound him to treat all 
men, even thofe whom he confidered as 
his enemies, with fympathy, fo often as 
their cafe required it. The Samaritan, 
therefore, was moft happily introduced, 

as 



On Chrljlian Charity. 275 

as one of the actors in the fcene which SERM. 

XI. 

was reprefented : And the uncommon ^v^/ 
generofity of his conduct towards a Jew, 
the profeffed, and even fworn, enemy of 
his nation, could not fail of making a fa- 
vourable impreffion on the mind even of 
the prejudiced lawyer* 

Having concluded the relation, the 
Saviour immediately propofed the follow- 
ing queftion to him, that he might difcov- 
er to the furrounding multitude, the im- 
preflions which he felt, <c Which now of 
** thefe three, thinkeft thou, was neighbour 
" to him who fell among the thieves?" 
Was it the prieft, who carefully avoided 
the fpot where he lay? Was it the Le- 
vite, who, though he beheld his wretch- 
ednefs, departed unconcerned, and yield- 
ed no relief? Was it the Samaritan, who 
inftantly obeyed the di&ates of compaf- 
fiou, and without delay, granted fuccour? 
" It was," faid the lawyer, totally unable 
either to evade fo direct a queftion, or to 
make an impoper reply, it was " he who 
" fhewed mercy on him:" " Then," faid 
Jefus," with that tone of authority which 
S 2 frequently 



2j6 On Chriftian Charity. 

SERM. frequently fo much aftonifhed the people, 
and gave his exhortations a different com- 
plexion from thofe of the fcribes, then 
faid he, u Go, and do thou, likewife:" 
Henceforth, underftand the true import 
and benevolent tendency of that precept of 
the law, which requireth a man to love his 
neighbour as himfelf, and be thou care- 
ful to a£t agreeably to thine underftand- 
ing. 

Such, Chriftians, is a brief {ketch of the 
beautiful parable of the good Samaritan. 
From it we may learn the propriety, the 
neceffity, of banifhing every malignant 
feeling, and of cultivating the amiable fenti- 
ments of univerfal benevolence and chari- 
ty, if indeed we would obey the fecond 
table of the law. Our Saviour left it as 
his exprefs injunction, " that we love one 
c< another: as he hath loved us, that we 
" alfo love one another." Nor was this 
precept unfurniihed with a comment, fuf- 
ficiently illuftrative of its excellence. Ne- 
ver was there love like that which animat- 
ed the breaft, and diftinguifhed the con- 
duel; of our bleffed Lord. 4t He went a- 

" bout 



On Chrlflian Charity* 277 

" bout continually doing good:" His SERM. 
heart was the refidence of the tendereft \^^j 
compaffion: His tears flowed at the view, 
at the recollection of human mifery. But 
his life was not only devoted to the works 
of benevolence towards men: His death 
was alfo the moft decifive, incontroverti- 
ble proof of his love and attachment. 
What the good Samaritan is reprefented 
in the parable to have done for a Jew, in 
circumftances of the deepeft diftrefs, the 
Lord Jefus hath virtually, and in a fpiritu- 
al fenfe, done for mankind in general. 
He hath poured in the oil of gladnefs into 
the wounded foul, deeply wounded by a 
fenfe of its fins: He hath fpoken peace to 
the troubled fpirit, which could not know 
peace, while a righteous God remained a 
foe : He hath ftripped death of its terrors, 
he hath communicated the joys of confo- 
lation, from the certain profpecl: of life 
and immortality. In imitation, then, of 
the example of the blefled Jefus, " who 
" loved us, and gave himfelf for us, an 
cc offering and facrifice unto God of a 
" fweet-fmelling favour, let 14s walk in 
S3 love. 



f 

278 On Chrijlian Charity. 

SERM. « love, and do good to all men as we have 

y^r^j " opportunity ; fince the end of the com- 

" mandment is charity, out of a pure heart, 

" and of a good conference, and of faith 

" unfeigned/' 



E 279 ] 



SERMON XII. 

On Early Piety, 



Ecclesiastes xii. 1. 

Remember now thy Creator in the days of 
thy youth. 

IT is intended in the following difcourfe XI j 
to ftate the advantages of early piety. 

In the firft place, Early piety is of the 
higheft advantage, as it fpurs on the youth 
to every laudable exertion. 

It is furely of great importance to fociety, 
that the young mould learn the ufeful ha- 
bits of induftry, fubordination, felf-com- 
mand, and many others, on the cultivation 
of which man's happinefs greatly depends. 
S 4 The 



280 On^ Early Piety. 

s xn M " ^ e man vv ' 10 * s tau gkt k* s ^ ut y t0 ^od, 

v^yv will be fenfible of the neceffity there is of 
improving his time and talents in fuch a 
manner as to accomplifh the wife defigns of 
Providence, in placing him in the particu- 
lar fituation afligned him. He will confi- 
der himfelf as accountable to God for the 
ufe of his time, he will ftudy to improve 
the precious moments for the acquifition 
of ufeful knowledge, for the difcharge of 
the feveral duties of his ftation, for making 
himfelf, in reliance on Chrift for falvation, 
fit for the arrival of death, and for the 
manfions of bleffednefs in the world of 
fpirits. In the innocent amufements of 
life, he will, indeed, participate, but fen- 
fible of the value of time, he will fpend 
the greateft part of it in ferious purfuits. 

Accuftomed with reverence to approach 
his heavenly Father, and yielding to his 
authority, he will liften to the inftru&ions 
of his earthly parents with deference and 
fubmiflion. It will be his greateft delight 
to contribute to their happinefs, by refpecl:- 
ing the restraints which they lay upon him, 
and avoiding every thing that may dif- 
pleafe and difquiet them. He will alfo 

learn 



On Early Piety. 28 1 

learn fubmiffion to every other perfon, SERM. 
whom age, authority, or a greater degree v^vvJ 
of experience, has rendered his fuperi- 
or. He will cultivate the amiable feel- 
ings of fympathy and humanity: With 
care he will avoid every appearance of 
harfhnefs, and infenfibility to misfortune, 
and will " be kindly affectioned towards 
4< his brethren, bearing their burdens in 
" the Lord, and thus fulfilling the law of 
« Chrift." 

Piety is, indeed, the fpring of every no- 
ble, of every virtuous fentiment, for it is 
impoffible, that he, whofe ruling principle 
is the love of God, mould be capable of 
any long continuance in fin. For though 
he may be betrayed into error, yet the 
force of his religious fentiments will " re- 
" ftore his foul, and bring him again to 
" the paths of righteoufnefs." Of how 
much importance is it then to fociety, 
that the youth be infpired w^ith a princi- 
ple of piety; for the experience of every 
day muft convince us, that if it is not che- 
rifhed in the beginning of life, it is in 
the greatefl danger of being wholly ne- 



glected. 



Secondly^ 



282 On Early Piety. 

SERM. Secondly, Early piety is highly bench- 
\Srsr^j cial, as it teaches men to place their con- 
fidence in God, and thus relieves them 
from many anxious thoughts. 

It allures them that the Almighty God 
forgets not one of his creatures, but watch- 
es over them with all the folicitude of an 
affeclionate parent, and convinces them of 
the impoffibility there is, that they fhould 
be forfaken by Him who " feeds the ra- 
" ven, and clothes the lily of the field." 
In the feafon of youth, we are juft about 
to begin a life of activity and care, we are 
anxious about the fuccefs that may attend 
us: We are then foon difcouraged by any 
impromifing incident, and are often on the 
point of becoming a prey to defpondency. 
It mull, then, be of the utmoft confequence 
to us, to be influenced by fome principle, 
which may enable us to rife fuperior to 
every care, and to meet, with unfhaken 
firmnefs, every trial. Piety is fignally ufe- 
ful in producing thefe effects, as it teach- 
es man to caft his burden on the Lord, 
and refign himfelf to his difpofal. In the 
moft forlorn Hate, " Light," faith the Pfalm- 
ift, " arifeth to the pious in the midft of 

"the 



On Early Piety. 283 

iS the darknefs: And with patience they s *^* - 
" wait the pleafure of their God." ^v^ 

As an illuftration of thefe remarks, let 
us confider the hiftory of the pious Jo- 
feph. Beloved by a fond and partial fa- 
ther, who diftinguiihed him from his other 
ions, by many marks of his affection, he 
became the unfortunate object of his breth- 
ren's envy and hatred. An occafion for 
wreaking their vengeance on the hated fa- 
vourite foon occurred. They embraced it 
with ardour, and fold the helplefs Jofeph 
for a flave. But, though forfaken by thofe 
whom the ties of natural affection bound 
to preferve and protect him, Jofeph had 
Hill a friend. He, who regards with de- 
light, the young mind influenced by a Spi- 
rit of piety, remembered Jofeph in his ad- 
verfity. The Lord was with him, and 
made all " he did to profper in his hand." 
He foon became the favourite of his maf- 
ter, and was entrufted with the manage- 
ment of all his houfe. But Jofeph's trials 
were not yet over. Solicited to commit 
fin, this pious young man revolts from the 
temptation, and impreffed with religious 
fentiments, he firmly cleaves to virtue. 

The 



284 On Early Piety. 

S XU M * ^e conjf * e( l uence of this conduct was an- 
\^rr^j other fcene of perfection and trial. He 
is expofed to all the miferies of imprifon- 
ment. But fupported by that refignation 
which is the offspring of piety, he calmly 
waits the ifiue of thefe misfortunes. That 
God in whom he trufted, conftantly watch- 
ed over him for good. He foftened the 
heart of the gaoler, whofe profeffion often 
fleels him againft every feeling of compaf- 
fion: Nay, he even gave him fuch favour 
in the fight of this man, that he commit- 
ted to Jofeph's charge all the other prifon- 
ers. From this time, the affairs of Jofeph 
began to wear a more promifing afpeft. 
He expected foon to be delivered from 
confinement, by the friendly interpofition 
of one of Pharaoh's officers, whofe dream 
he had interpreted. But this man, like 
many others in the world, after he was re- 
inftated in his office, forgot the poor He- 
brew prifoner. Yet Jofeph's refignation 
to the will of the Supreme Difpofer of e- 
vents, reconciles him to the irkfomenefs 
of imprifonment. But his deliverance is 
at hand, and he is about to reap the re- 
ward of his integrity. The king of Egypt 

dreams 



On Early Piety. 285 

dreams a dream, and none of his diviners s ^^ r * 
being found able to interpret it, the friend y^r^sj 
of Jofeph finds it now convenient to bring 
him forward into notice. He accordingly 
is fent for, interprets Pharaoh's dream, and 
on account of his wifdom, is inverted with 
the high office of ruler of the land of Egypt. 
Thus was this pious man fupported under 
affli&ions by the God whom he ferved, 
and at the very inftant when his fituation 
appeared hopelefs, he was exalted to emi- 
nence and honour. 

A very interefting part of the hiftory re - 
mains ftill to be confidered. The famine 
which oppreffed the land of Egypt, was 
alfo feverely felt in Canaan, where Jacob 
dwelt. Compelled by neceffity, he dif- 
patches ten of his fons to purchafe corn. 
When they arrived in Egypt, Jofeph re- 
cognized his cruel brethren. Behold his 
conduct at that time, and mark the bleffed 
effe&s of piety. Jofeph, furrounded with 
all the pomp and magnificence of the prime 
minifter of Pharaoh, could eafily have pu- 
niflied the barbarity of his brethren; ci- 
ne might have defpifed them, and fuffered 
them to come and go unnoticed. But 

piety 



286 On Early Piety. 

S xn M# P^ et y * s the P arent of the virtues: It warms 
\^nu and cherifhes the natural affections: Piety 
led Jofeph to adopt very different plans 
from either of thefe. After having for 
fome time tried his brethren, and feen the 
different workings of the foul, which his 
counterfeited harfhnefs produced, he dif- 
covered himfelf, and gave full vent to his 
fraternal feelings. He fends for his aged 
parent, affords him an afylum in the land 
of Egypt, and loads his brethren with his 
bounty. From this delightful paffage of 
facred hiftory, we fee the happy effeds that 
are wrought by a fpirit of piety; and we 
may thence eafily feel the importance of 
early cultivating this bleffed principle. 

Thirdly, An early remembrance of our 
Creator and Redeemer will reftrain all vi- 
cious propenfities, and prevent much regret 
and forrow, on account of many a&ions 
which we might commit, were we to live, 
for fome time, void of religious princi- 
ples. 

A young man, when beginning his ca- 
reer in life, will, if the religious part of his 
education has been overlooked, be in great 

danger 



On Early Piety. 287 

danger of launching into many exceffes, S ?3j </1 * 
and of performing many anions, highly v^y>j 
detrimental to himfelf, and definitive of 
the peace of thofe around him. Thought- 
lefs of the future, his great aim will be to 
obtain prefent gratification, and regardlefs 
of the means by which this end may be 
accomplished, he will perhaps be guilty of 
many enormities. He taftes the unhal- 
lowed cup of vicious pleafure, and capti- 
vated with the alluring and deceitful charms 
of vice, he lends a deaf ear to all the re- 
monftrances of friendmip, anxious for his 
welfare. Confcience may, fometimes, ap- 
pear an unwelcome vifitor, yet he may 
at laft become fenfible of the meannefs and 
profligacy of his conduct. Happy will 
it be for him, if her remonftrances 
are fo effectual, as to make him abandon 
the paths of folly. But alas ! my friends, 
melancholy experience too often mews us 
that young men of this defcription, are 
often led to act in a manner exceedingly 
different. Some of them, fenfible of the 
worthleffnefs of their own characters, are 
convinced, that in the eyes of every good 
man, they are juftly the objects of con- 
tempt 



288 On Early Piety. 

S Xt!f : tem P t anc * P^y : They cannot endure this 
ks-t>u mortifying reflexion, they employ, there- 
fore, their utmoft diligence to feduce the 
unwary innocent from the path of duty, 
and to plunge him deep in diffipation. 
By this means, they imagine that their 
own profligacy will be countenanced, and 
in fome degree overlooked, from the num- 
ber of their guilty aflbciates. How many 
amiable young men, who might if proper- 
ly guided at their entrance into life, have 
been bleffings to their friends, and orna- 
ments to human nature, have fallen the 
haplefs vidims of thefe accurfed plans! 
And men of this diffipated turn of mind 
have been but too fuccefsful in their impi- 
ous defigns. Example has been always 
found to be more powerful than precept, 
and fome men of the world, have fome- 
thing fo alluring, fo bewitching in their 
addrefs and condud, that it is no wonder 
they often prey on the unfufpe&ing. But 
many men of the moft abandoned charac- 
ters, who have confumed the prime of life 
in the moft unwarrantable purfuits, have 
been awakened, by the grace of God, to 

a 



On Early Piety. 289 

a fenfe of their danger, and reformed their SERM. 
ways. v^v-J 

Now, what rnuft be the feelings of fuch 
men, when they reflect on their paii con- 
dud? Their reflections muft be bitter in- 
deed. They are oppreffed with fhame 
and forrow, not merely on account of their 
own fins, but alfo on account of the fins of 
thefe who have been feduced by their ex- 
ample and perfuafions, to become partak- 
ers of their guilt. What anguifh and re- 
morfe muft they feel, at their being unable 
to turn their afibciates from the error of 
their ways, though they, themfelves have 
been, by Divine grace, brought to a better 
mind ? Nay, fuch impreflions may have been 
made on the minds of men by their former 
conduct, that they will fufpect the finceri- 
ty of their reformation. The partners of 
their guilt will treat their fentiments as the . 
offspring of a wild enthufiafm; or they 
will imagine that they have put on religion 
as a rnalk by which they may the better 
conceal fome defign which they have 
formed. In either of thefe cafes, their re- 
formation can have no good effects on 
them, and though they were to give e- 
T very 



29° On Early Piety. 

s xuf' ver 7 thin S tnat tne y neW dear, t0 Drm 
vxvv them back to a fenfe of their duty, it may 
thus be wholly out of their power to attain 
this end. On the other hand, the virtuous 
part of the world may be afraid of forming 
any connection with them; fufpicious of 
fome treachery, they may be difpofed to 
ftand aloof, as the difciples at firft did, 
when Paul was changed from a furious 
perfecutor of the church to a zealous Apo- 
ftle; for it was not till Barnabas, on whofe 
veracity they could depend, had informed 
them of his miraculous converfion, that 
they gave any credit to his profeffions. So 
that in this, the importance of early piety, 
and of an uniform adherence to the ways 
of God, appears abundantly obvious. As 
all men are bound to fet a good example 
before their neighbours, every man who 
wifhes them to profit by this example, will 
ftudy to be conftant and uniform in his o- 
bedience to the laws of God, " to be fted- 
" faft and unmoveable, always abounding 
" in the work of the Lord," fo that though 
he cannot prevent fome imperfections, nor 
conceal them from the world, yet the gene- 
ral tenor of his conduct being fuch as '' be- 

" comes 



On Early Piety, 291 

" comes the gofpel of Chrift, his light may s ^^* 
Ci fo mine before men, that they feeing his v>*wj 
iC good works may glorify their heavenly 
<c Father." Thus men fhall have no rea- 
fon ever to fufpect his integrity; thus fhall 
he obtain the efteem of all the good and 
worthy; thus fhall he effectually avoid the 
regret and forrow which muft ever attend 
thofe who have feduced others to fin, and 
by thus early feeking his God, he fhall in- 
fallibly find him. 

Laftly, There yet remains to be confi- 
dered another powerful argument to urge 
men to the early practice of piety, and that 
is, the uncertainty of human life, and 
the great danger, that may, in the Provi- 
dence of God, attend any delay in this 
moft important bufinefs. 

The moft thoughtlefs and inattentive are 
furely apprifed of the uncertainty of life. 
The experience of a few days may prove 
to them, without leaving the fmalleft room 
for doubt, that the duration of man's life 
is but fhort, and that in a moment, he 
may be compelled to quit this world, and 
to enter on an eternal (late. How foolifh, 
T 2 then, 



292 On Early Piety. 

SKRM. then, how improvident is it, for any man 
\^^j to truft an affair of fuch confequence as 
his eternal happinefs, to a thing fo uncer- 
tain as time! It is matter of aftonifhment, 
that men, who would never think of de- 
ferring a bufmefs, on which their worldly 
intereft depended, mould ever dream of 
poftponing a matter of infinitely higher 
importance. The truth is, as one of our 
poets elegantly expreffes it, that " all men 
" think all men mortal but themfelves.'* 
They will talk of the fhortnefs of life, 
they will moralize on the neceffity of pre- 
paring for death, but, in reality, they aft 
as if they thought themfelves immortal. 
Dangerous muft this conduct often prove 
to men! That momentous concern, which 
they habitually defer from day to day, may 
poflibly be overlooked, till the infatuated 
man hath wafted his time, and all oppor- 
tunities are for ever loft. It is wonderful 
that men do not properly reflect upon the 
uncertainty of time, though they are con- 
vinced of the truth of it ; and that they aft 
in a manner direftly oppofite to this con- 
viction. It is not the aged and infirm a- 
lone, Chriftians, that the king of terrors 

fummons 



On Early Piety. 293 

fummons from this mortal ftage: Ofteii do SERM. 
we fee the young and the fprightly, in the \^v>^ 
bloom of health and vigour, on a fudden 
called away to appear before the tribunal 
of an Almighty Judge. How many of 
our young friends, with whom we took 
fweet counfel, have been forced, at a very 
fhort warning, to relinquifh all that was 
dear to them on earth, and to depart to the 
land of forgetfulnefs. Many are the dif- 
eafes, which may, in a moment, break 
the thread of life; many are the accidents 
which flop our career. If they only died 
who had attained to a good old age, and 
whofe infirmities began to render their life 
a burden, men might have fome plaufible 
excufe to give for their delays. But fince 
men of all ages and conftitutions fall indif- 
criminately under the refiftlefs arm of 
death, they can have no excufe to give for 
their inconfiderate condud. As, therefore, 
we know not what a day may bring forth, 
how important, how neceffary is it, to 
cherifh in our early days a fpirit of piety; 
to be fo attentive to our duty both to God 
and man, as to be always prepared for the 
arrival of death; to confider, in due time, 
T 3 our 



294 On Early Piety. 

SERM. our l a tter end, and to apply our hearts to 
v^y>j fpiritual wifdom. Thus fhall we avoid the 
dangers which may attend the delaying of 
this duty, and above all, efcape the dreadful 
fate, of being fuddenly cut off ftrangers to 
God and to ourfelves. 

Let us now, Chriftians, conclude this 
fubjecT:, with an improvement of what you 
have heard. And, 

Firft, Let me addrefs myfelf to parents, 
who are the natural guardians of youth. 
You are entrufted, my friends, with a moft 
important office by your Maker, and to 
Him you are accountable for the difcharge 
of it. Endeavour, to the utmoft of your 
power, to train up your children in the 
fear of the Lord. Do this early, and you 
will do it moft effe&ually: For, faith the 
wife man, <c Train up a child in the way 
" he mould go, and when he is old, he 
" will not depart from it." You furely 
defire that your children mould love and 
refpect you ; that they fhould liflen atten- 
tively to your parental admonition, and 
refrain from doing what you prohibit. If 
you eameftly defire this, ftudy to infpire 

them 



On Early Piety. 295 

them with affection and reverence to God, SERM. 
the great Father of All. By this means, v-^v^> 
they ihall learn to cherifh in their breafts, 
fentiments of filial love to you, their earth- 
ly parents. But if you neglect this firft, 
this moil requifite duty, you mall have 
yourfelves to blame, if they ever difregard 
your authority, or prefume to treat you 
with irreverence. You folicitoufly endea- 
vour to form connections for them, which 
you imagine may promote their worldly in- 
tereft ; and can you be fo blind to their real 
intereft, as to neglect making them ac- 
quainted with God, the Author of their 
being, the Fountain of Happinefs, who 
mall one day affume the character of 
their Judge? What will it avail them, 
though, by your unremitting care, they 
Ihould be raifed to the higheft honours 
in this world, if by your neglect of their 
religious education, they fail of obtaining 
a crown of glory, that fliall never fade ? 
Exert, then, every effort, to lead them to 
the Rock of their falvation: Teach them 
their duty to their bountiful Creator: In- 
form them of his unexampled love in fend- 
ing his Son to fave them, and caution them 
T 4 againft 



296 On Early Piety. 

SERM. againft crucifying afrefh their Lord and 
\^r>J Redeemer. If you would fave them from 
finning againft the law of God, ftudy to 
reprefent fin in its native deformity and 
horror, and by carefully difcharging thefe 
feveral duties to your children, you will 
a£t as good members of fociety, and you 
will infallibly obtain the approbation of 
your God. 

Second, Let me addrefs the younger part 
of this audience. You, my friends, are 
but entering upon life. Youth is expofed 
(as you have heard) to many dangerous 
temptations: And it wili require your ut- 
moft caution and vigilance to guard againft 
the treacherous fnares of thofe who lie 
in wait to deceive you. Truft not to your 
own experience; if you do, you may be 
undone. Liften with deference to the in- 
ftru&ions of thofe, whom God hath ap- 
pointed the guides of your conduct. £e 
not afraid of incurring the contempt of 
the bafe and unworthy, by a fteady per- 
feverance in virtue. Thofe who attempt 
to ridicule your profeffions of religion, 
who fometimes ironically ftyle you, en- 

thufiafts, 



On Early Piety. 1 97 

thufiafts, even thefe very men inwardly SERM. 
applaud your conduct, and revere your vir- ^v^j 
tue. Take, then, upon you, the yoke of 
Jefus, for it is eafy; follow, implicitly, 
thofe dire&ions which he has given to 
guide your feet into the way of peace. 
Keep his infallible example continually be- 
fore you, that ye may walk as your Savi- 
our walked. Thus fhall you be a com- 
fort to your friends, and a bleffing to the 
world: Thus fhall you enjoy peace of 
mind> without which, no fituation, how- 
ever exalted, can render you happy; and 
enjoying which, the moil indigent and for- 
lorn flate on earth, fhall be made toler- 
able, and you may welcome death with 



Third, Let me entreat thofe who have 
delayed entering into the fervice of God, 
this moment to become his fervants. 
" Now is the accepted time, this is the 
" day of falvation/' By the mercy of 
God, brethren, which is extended even 
to the chief of finners, we do moil ear- 
neftly befeech you to flee from the wrath 
to come. If you continue to the laft, to be 

deaf 



sg 8 On Early Piety 

SERM. (] ea f t0 ^jg ca i] 5 [ t j s our £ ut y t0 forewarn 
K^ry^j you of the dreadful confequences that muft 

J attend your infenfibility. The day is faft 

approaching when time to you (hall be no 

c more. Ere then, the night of death ar- 

rives, when none can work. While it is 

/ yet called to day, remember the things 

which belong to your peace, before they are, 
: ever, hid from your eyes. Deceive not 
yourfelves with the vain hope of months 
and years to come; You cannot count 
upon a fingle hoar. And at the fame time 
we warn you of your dangerous fituation, 
without an intereft in the blood of fprink- 
ling, we would, if poffible, prevent you 
from imagining that your fituation is hope- 
lefs. Entertain no fuch thought; with 
God all things are poffible. Your Re- 
deemer is willing and able to fave, even to 
the uttermoft, the chief of finners. Apply 
then, to hirn for pardon and mercy. Re- 
folve, firmly refolve to be his, and his alone, 
and he mall become unto you, wifdom, 
and righteoufnefs, and fanctification, and 
complete redemption. 

Finally, brethren, be exhorted with un- 
wearied 



On Early Piety* 299 

wearied diligence, to run the race, which SERM. 
God has fet before you: That fo forget- v^v-L> 
ting the things which are behind, and 
reaching forth unto thofe things which are 
before, you may prefs toward the mark, 
and at laft, through the merits of your 
Saviour, may obtain the prize of the high 
calling of God in Chrift Jefus. 



I 



I 300 ] 



SERMON XIII. 

On Keeping the Sabbath, 



Isaiah lviii. 13, 14. 



If thou turn away thy foot from the Sab- 
bath, from doing thy pleafure on my holy 
day, and call the Sabbath a delight, the 
holy of the Lord, honourable, and fhalt 
honour him, not doing thine own ways, 
nor fin ding thine own pleafure, norfpeak- 
ing thine own words : Then fid alt thou de- 
light tbyfelfin the Lord, and I wdl caufe 
thee to ride upon the high places of the 
earth, and feed thee with the heritage of 
Jacob thy Father; for the mouth of the 
Lord hathfpoken it. 



S 3 T ^- AMONG the inftitutions of religion 

countries of 
Chriftendom, 



XIII 

^s^J which exift in the feveral countries of 



On Keeping the Sabbath. 301 

Chriftendom, the Sabbath holds a mod S ™? % 

JX. Ill* 

diftinguiihed place: It is an inftitution in- \^^rsJ 
tended to promote the moft valuable and 
important purpofes; an inftitution that is 
calculated to improve the intercourfe of 
man with God, and prepare him for being 
an inhabitant of heaven. Chriftians, it is 
not only a melancholy, but certain truth, 
that fo noble an inftitution is often grofsly 
perverted : That the goodnefs of Almighty 
God, in appointing it as one of the prin- 
cipal fprings of happinefs, is much flighted 
and defpifed. 

The fanctification of the Sabbath, is, 
therefore, a fubjecl: highly worthy the at- 
tention of a Chriftian audience at all times, 
but more efpecially at this feafon, when 
numbers of thofe who are called by the 
name of Chrift, deliberately neglect the im- 
provement of this precious blefling, and in- 
dulge in practices upon that day, which, 
though countenanced by the manners of 
the world, are moft exprefsly prohibited 
by the law of God. Every man who wifh- 
es well to religion, will rejoice at being 
thus publicly called upon to direct his 

thoughts 



302 On Keeping the Sabbath. 

™' thoughts to the inftitution of the Sab- 

A11I. 

v^y^, bath. 

In farther difcourfing from the words of 
the text, it is propofed, 

Firft, To give a brief account of the 
hiftory of the Sabbath, by way of preface. 

Second, To confider the manner of its 
fanctification. 

Third, To confider the promifes annex- 
ed to the proper obfervance of it. 

We are firft, then, briefly to confider the 
hiftory of this inftitution. 

When we confult the records of Mofes, 
we learn, that, " on the feventh day God 
<c ended his work which he had made, and 
" he refted on the feventh day from all his 
" work which he had made, and God 
" blefled the feventh day, and fanclified it : 
<c Becaufe that in it he had refted from all 
" his work, which God created and made." 
Here, then, we are enabled to trace this 
inftitution to its Divine founder, and dis- 
cover by whofe authority we are command- 
ed 



On Keeping the Sabbath. 303 



XIII. 



cd to obferve the Sabbath. Accordingly, S ^{f 
we find this ordinance included under the 
firft table of the moral law, which was ori- 
ginally given to the Jews, but which is e- 
qually binding on Chriftians, in all the ages 
of the church. c< Remember," faid God 
unto Ifrael, by their Legiflator Mofes, 
" Remember the Sabbath-day, to keep it 
u holy: Six days fhalt thou labour, and 
" do all thy work: But the feventh day is 
(< the Sabbath of the Lord thy God: In it 
" thou fhalt not do any work, thou, nor 
" thy fon, nor thy daughter, thy man-fer- 
" vant, nor thy maid-fervant, nor thy cat- 
" tie, nor the ftranger that is within thy 
" gates: For in fix days the Lord made 
<c heaven and earth, the fea, and all that 
4i in them is, and refted the feventh day: 
" Wherefore, the Lord bleffed the Sabbath- 
" day, and hallowed it." Such, Chrift- 
ians, are the words of Infpiration, refpe£i> 
ing this Divine ordinance: They are plain, 
they are void of all ambiguity : They mufl 
be underftood in a literal fenfe, and unlefs 
men are determined to mifunderftand them, 
ihey are fully fufficient to communicate to 

them 



3°4 On Keeping the Sabbath. 

S XHi* ' t ^ iem the knowledge of their duty to God 

v^^j in this material point. 

As the Sabbath was at firft, defigned to 
commemorate the fmifhing of creation, and 
the refting of the Almighty on the feventh 
day, this particular day of the week was 
appointed for the celebration of the Jewifh 
Sabbath. On this day it was always held, 
till the refurre&ion of the Saviour, who was 
Lord alio of the Sabbath. The work of 
creation was an eminent difplay of the per- 
fections of God, who, by the word of his 
power, caufed every thing to arife from no- 
thing. But in the work of redemption, 
through Jefus Chrift, a more illuftrious dif- 
play was made of all the Divine attributes 
combined, and efpecially of the holinefs, 
juflice and mercy of the Supreme, than 
could be exhibited even in the work of cre- 
ation, glorious as it was. When, therefore 
thf Son of God rofe triumphantly from the 
dead, after having finimed the work of re- 
demption; in honour of him, the firft day 
of the week, on which he rofe was appoint- 
ed for the celebration of the Sabbath, in 
place of the feventh, and will continue to 
the end of the world, when an eternal Sab- 
bath 



On Keeping the Sabbath, 305 

bath of reft (hall be enjoyed by the, people s ^^* 
of God. \^y**j 

Thefe hints may, at prefent, fuffice with 
refpecl: to the origin of the inftitution, and 
the change which it has undergone* Let 
us now proceed to confider the manner 
of its fan&ification, and feveral practices 
inconfiftent with it. 

And here, Chriftians, the word of God, 
the voice of confcience, compel every 
fpeaker on this fubjecl; to declare truths 
which, confidering the prefent fituation of 
the times, may be harm and difagreeable. 
But whether it be right in the fight of 
God, to pleafe man rather than God, a 
folemn appeal is made to the confcience 
of every Chriftian in this aflembly. The 
words of the text apply dire&ly to the 
illuftration of this fecond branch of the fub- 
jecl:. " If thou," faith the prophet I- 
faiah, <c turn away thy foot from the Sab- 
" bath, from doing thy pleafure on my ho- 
" ly day, and call the Sabbath a delight, the 
" holy of the Lord, honourable, and fhalt 
" honour him, not doing thine own ways, 
li nor finding thine own pleafure, nor fpeak- 
U " ing 



3° 6 On Keeping the Sabbath. 

S XIU.' " In S thIne own words : Then flialt thou 
v-^v-0 <c delight thyfelf in the Lord." The 
prophet is exceedingly minute and ex- 
plicit in his declaration. A fuller defcrip- 
tion of our duty on the Sabbath could 
fcarcely be given: For every circumftance 
neceflary to be known is particularly mark- 
ed. 

Let us confider the different parts of this 
defcription. If we would fanctify the Sab- 
bath, Chriftians, we muft turn away the 
foot from it. There are many practical 
atheifts in the world, who glory in their 
fhame, who delight in trampling on the 
moft facred inftitutions, and who even in- 
duftrioufly referve the Sabbath for the in- 
dulgence of diflipation, that they may fup- 
port the character of being men fuperior to 
thofe narrow prejudices which fetter the 
minds of the vulgar. God forgive them: 
For they know not what they do. But 
according to fome, thefe words are to be 
underftood as exprefsly prohibiting all un- 
neceflary travelling on the Sabbath. It is 
an unqueftionable truth, that many pro- 
fefling Chriftians, purpofely defer thofe 
journies which are intended either for 

bufinefs 



On Keeping the Sabbath. 307 



XIII. 



bufinefs or pleafure, to the firfl: day of the s ^ f^f- 
week. Now, what triumph muft this af- 
ford to the infidel, when he obferves this 
glaring inconfiftency in the conduct of 
thofe who lay claim to the title of follow- 
ers of Jefus. The outward profeffion of 
Chriftianity acknowledges a refpect to all 
the commandments of God. To remem- 
ber the Sabbath-day, to turn away the foot 
from profaning it, is a precept equally bind- 
ing with the other nine commandments of 
the law: And yet many who would hefi- 
tate at the violation of any of thefe nine, 
feem, without ceremony, to expunge this 
from the Divine code : But by what autho- 
rity they do this, has never been explained. 
The Chriftian legiflator does not feem to 
have abridged the commandments: For 
he came not to deftroy the law, but to ful- 
fil it. 

The prophet proceeds in his defcription 
of the character of thofe who fandtify 
the Sabbath, They are thofe who refrain 
from 4C doing their own ways, from finding 
" their own pleafure, from fpeaking their 
" own words." That many who profefs 
themfelves the difciples of Jefus, follow on 
U2 the 



308 On Keeping the Sabbath. 

SERM. the firft day of the week their temporal 
v^vxl; occupations with as much keennefs and 
avidity as on the other fix, is another truth 
equally difagreeable and melancholy, but, 
at the fame time, equally certain with the 
former. While the poor mechanic is com- 
pelled by the eftablifhed laws of the land 
to refrain from his labour, that is the only 
mean of his fubfiftence, numbers of a dif- 
ferent clafs in fociety whofe fituation is 
more independent, purfue their ufual occu- 
pation without any regard to the invifible 
witnefs who ftandeth at, their right-hand: 
They purfue it, though equally illegal with 
the labour of the mechanic ; and convinced 
that their conduct is improper, they often 
purfue it in fecret. If men would feri- 
oufly reflecT: upon the fubjecT;, they would 
feel the folly, the rafhnefs of confuming 
every day of their lives, without exception, 
in labouring to provide the meat which 
perifheth, to hoard up thofe riches that 
may, and do often, to their fad experi- 
ence, take wings and flee away, while 
they are not at all folicitous to fecure to 
themfelves a welcome reception into the 
manfions of bleffednefs. 

Thofe 



On Keeping the Sabbath. 3°9 

Thofe men are furely to be regarded as S ^ T ¥* 
unhappy, who, blinded by falfe notions of ^^y^ 
the truth, imagine that they can with fafe- 
ty purfue their worldly bufinefs on the 
Lord's day, when that bufinefs might ea- 
fily be delayed, without any prejudice to 
their intereft. Some may quiet their con- 
fciences with this reflection, that they at 
lead affign fome portion of the day to the 
purpofes for which it was inftituted. But 
this is a grofs deception: Partial obedience 
is rejected by God: For thus faith an A- 
poftle, " whofoever keepeth the whole law, 
** and yet offendeth in one point, he is 
" guilty of all," Be not then deceived, I 
intreat you, Chriflians, " for what a man 
" fows, that he mall alfo reap." In the 
book of Numbers *, the facred hiflorian re- 
lates a ftory which will place the refpect 
due to the Sabbath in a proper light. 
*• And while the children of Ifrael were in 
< c the wildernefs, they found a man that 
<c gathered flicks upon the Sabbath-day: 
iC And they that found him gathering flicks 
" brought him unto Mofes and Aaron, and 
" unto all the congregation: And they 

* Chap. xv. vcrfe 32. 

U 3 " put 



3 1 o On Keeping the Sabbath. 

^3^' " P ut him in ward, becaufe it was not 
\^~ V ~\J " declared what fhould be done to him, 
" And the Lord faid unto Mofes, the man 
<c fhall be furely put to death : All the con- 
" gregation fhall ftone him with Hones, 
" without the camp. And all the con- 
" gregation brought him without the camp, 
" and ftoned him with ftones and he died." 
Now, Chriftians, though the Almighty 
does not vifibly inflict temporal judgments 
fo often as he was accuftomed to do, when 
Ifrael was his favourite people, and more 
immediately under his direction, from their 
form of government; yet the above rela^- 
tion fully manifefts the regard that God 
requires for the Sabbath, and the difplea- 
fure with which he views thofe who wil- 
fully profane it. I plead not for the feve- 
rity, or fuperftitious obfervance of the Jew- 
ifh Sabbath, which prevented that bigotted 
people from providing even for their felf- 
prefervation : All that is intended is mere- 
ly to fhew Chriftians what is abfolutely 
required of them, and which their own 
minds, if not warped by the maxims of the 
world, muft acknowledge as highly rea- 
fonable. But if no apology can be given, 

confiftently 



On Keeping the Sabbath. 3 1 1 



XIII. 



confiftently with the knowledge of the s ™f 
truth, for the conduct of thofe who unne- 
cefTarily devote the Sabbath to the profecu- 
tion of their temporal bufmefs, furely no 
excufe can poffibly be urged in extenuation 
of their guilt, who referve it for the purfuit 
of pleafure and amufement. To enlarge 
upon this topic, would be indeed offering 
an infult to the underftanding of my audi- 
ence. The man who dares avow fuch 
conduct, and who attempts to excufe it, 
mud be dead to all ferious reflection. 

Thus, then, Chriftians, we have taken 
as brief a view as poffible, of fome of thofe 
practices which are totally inconfiftent with 
the fanctification of the Sabbath. Let us 
now confider the proper mode of fanctify- 
ing it, or in other words the manner 
in which we ought to fpend this holy 
day. 

The prophet declares, that we mult 
" call the Sabbath a delight, the holy of 
" the Lord, honourable," and muft hon- 
our him by the due obfervance of it. The 
Chriftian will, indeed, delight in this facred 
inftitution. Inftead of refembling thofe in 
U 4 fentiment 



312 On Keeping the Sabbath, 

SERM. fentiment and language, who are defcrib- 
\^rxj e ^ Dv tne prophet Amos, as faying " when 
" will the new moon be gone, that we 
" may fell corn, and the Sabbath that we 
" may fet forth wheat;" inftead of re- 
fembling them whofe grovelling de- 
fires centre in the earth, he will always 
rejoice in the periodical return of this blef- 
fed day. And indeed, Chriftians, when 
we reflect on the valuable purpofes for 
which it was intended, we muft difcover 
the greateft reafon for delighting in it. 
Man, being the child of immortality, muft 
be properly trained, fo as to qualify him 
for his high diftinclion. But if lie is al- 
lowed to continue in his prefent ftate, 
without a regular and frequent memorial 
of the world to come, the confequence 
would inevitably be, that his confidence 
would reft, for the enjoyment of happinefs, 
upon created obje&s. With what pleafure, 
then, muft the Chriftian contemplate the 
inftitution of the Sabbath, a conftant moni- 
tor to him of the world of fpirits ; a faith- 
ful guide to virtue and happinefs. When 
he confiders that this day is fet apart for 
the exprefs purpofe of reflecting on the 

fublime 



On Keeping the Sabbath, 313 

fublime and interefting truths that religion SERM. 
prefents to the foul, for the pleafmg fer- s^^j 
vices of prayer and praife; in the fpirit of 
the devout Pfalmift, he will be ready to 
exclaim, <c How amiable are thy taberna- 
" cles, O Lord of Hofts : My foul long- 
ic eth, yea even fainteth for the courts of 
Ci the Lord: My heart and my flefh crieth 
" out for the living God." When, for 
a time, fecluded from the noife and buftle 
of the world, the Chriftian taftes the fweets 
that flow from an intercourfe with his Al- 
mighty Friend, he feels the comparative' 
infignificance of earth's boafled pleafures. 
There is, indeed, a pleafure ever attendant 
on the exercife of religious meditation, 
which calms the tumults of the foul, which 
lulls afleep the unruly paffions, and which 
gives a foretafte of the happinefs of the 
heavenly country. Compared with this 
rational enjoyment, all the pleafures which 
the world can yield, ihrink into nothing, 
and the truth of the Preacher's remark is 
confirmed, that all on earth is " vanity and 
" vexation of fpirit." 

Happy would it be for the thoughtlefs 
and indifferent, if they would lend a wil- 
ling 



3*4 On Kcepuig the Sabbath. 

S ^f [ ' ling ear to the dictates of religion, the beft, 
K^)nu the trueft friend of man: If they would be 
perfuaded to comply with all her inftitu- 
tions: 4< For her ways are ways of plea- 
" fantnefs, and all her paths are peace." 
Great, indeed, is the delight which the 
Chriftian will take in the Sabbath, and in 
the performance of thofe feveral duties 
which are more efpecially incumbent on 
him upon that day. But the Chriftian will 
not confine the pleafure which he feels in 
obferving the Sabbath to his own bofom: 
He will call it a delight, he will return 
the warmeft thanks which a grateful heart 
can di&ate to God, who hath appointed 
this mean of religious improvement and 
fpiritual joy. He will invite his fellow- 
men to participate with him in the plea- 
fure which he feels, and in fo far as his 
influence in the world may extend, will 
inceffantly labour to infpire others with 
the fentiments of piety and devotion. 
If he is the father of a family, with what 
eager folicitude will he inftil thofe feelings 
of reverence and awe for the ordinances of 
God into the minds of his infant chil- 
dren, which regulate his own temper and 

conduct 



On Keeping the Sabbath. 315 

condud. With what pleafure will he SERM. 
communicate to them the knowledge of \^^r^j 
thofe truths on which their everlafting 
happinefs depends, and carefully check 
every fentiment of irreverence for the Sab- 
bath of the Lord, into which their ig- 
norance of its proper value may betray 
them. 

Thus, by confcientioufly ohferving the 
Sabbath himfelf ; by regular attendance on 
the public inftitutions of the day; by feri- 
ous and devout attention to thofe import- 
ant truths to which his thoughts may be 
directed ; by the inftruc~tion of thofe whom 
Providence hath entrufled to his care; in 
fhort, by recommending the inftitutions of 
God to the regard of others; by his fcru- 
pulous obfervance of them, he will treat 
the Sabbath as the holy of the Lord, and 
honourable, and fhall honour and glorify 
its Divine founder, 

But, Chriftians, before difmiffing this 
part of the fubjecl:, it may be necefiary 
to remark, that the fanclincation of the 
Sabbath does not, by any means, exclude 
the performance of ads of neceflity and 
mercy. Nay, we are even commanded by 

the 



31 6 On Keeping the Sabbath. 

S J^ T M * the Author of our faith, to attend to thefe, 

Jvl 1 1. 

vxyv» ' ln preference to pofitive inftitutions. In 
the hiftory of his own life, inftances oc- 
curred, in which he evidently {hewed 
that God prefers mercy to facrifice; that 
the Sabbath was made for man, and not 
man for the Sabbath. On the other hand, 
Chriftians mould be very cautious, as they 
value the favour of God, with refpecl: to 
the cafes of necefhty. For if they liften* 
merely to the voice of convenience, innu- 
merable neceffities will arife, to prevent 
them from devoting this day to the fervice 
of the Lord. The impartial voice of con- 
fcience fhould always determine in matters 
of this kind ; and while we are thus fpeak- 
ing of the proper fancliflcation of the Sab- 
bath, the condud: of fome cannot furely 
pafs unnoticed, who impofe upon them- 
felves many unneceQary reftraints which the 
law of God never required. When men 
appear to lay greater ftrefs on the expref- 
fion of the countenance, than the ftate of 
the heart, they really degrade the law of 
God, inftead of magnifying it. This is 
nothing but hypocrify, and we are caution- 
ed againft it, by our Saviour himfelf, in 

the 






On Keeping the Sabbath. 3 1 7 

the fermon which he delivered from the S ^^ f * 
mount. tQ Moreover," fays he, " be not K^sy^j 
" as the hypocrites, of a fad countenance: 
" For they disfigure their faces, that they 
" may appear unto men to faft. But 
<c thou, when thou fafteft, anoint thine 
" head, and warn thy face." Our reli- 
gion, Chriftians, is properly to be regard- 
ed as the fource of cheerfulnefs and joy, 
and by no means as a morofe and gloomy 
fyftem. Indeed, it is to be lamented, that 
the four, harfh, and forbidding manners of 
many, who are called Chriftians, have done 
material prejudice to the interefts of the 
gofpel, as well as the open and violent op- 
pofition of its declared foe?. Be it then 
the ftudy of us all, my friends, to ac- 
quire proper views of what religion is, to 
form juft ideas of the fandification of the 
Sabbath, and to avoid equally the extremes 
of Pharifaical fuperftition, and of irreligious 
contempt, for the appointment of the 
Lord, 

The promifes annexed to the due ob- 
fervance of the Sabbath, come next un- 
der review. If thou thus remember the 

Sabbath 



3 1 8 On Keeping the Sabbath. 

S XUh' Sabbath " da y to keep it holy, " then," faith 
K^r^f the Prophet, " fhalt thou delight thyfelf 
" in the Lord." Thefe words are very 
expreffive of the fatisfaction which will 
undoubtedly flow from obferving this com- 
mand of God: For the more attention we 
pay to the ways of religion, the more plea- 
fure mall we derive from it. In cultivating 
an intimacy with a worthy and refpectable 
character among the children of men, we 
feel our pleafure increafe in exact propor- 
tion to the progrefs which we make in his 
efteem and affection. And, furely that 
joy muft be exquifite, which fprings from 
an acquaintance with the all-perfect God. 
This acquaintance is prefcribed to us by an 
infpired writer, as the mod effectual mean 
of enjoying peace: <c Acquaint now thyfelf 
" with God," faith Job, who was feverely 
tried by affliction, and experimentally 
felt the juftice of the remark, " Acquaint 
now thyfelf with God, and be at 
peace, thereby good fhall come unto 
thee." Every mean of improving this ac- 
quaintance, mould, therefore, be eagerly 
embraced. The Sabbath, as we have al- 
ready feen, is one of the principal means 

for 



<c 



a 



Y 



On Keeping the Sabhatb. 319 



XIII. 



for promoting it: Becaufe it regularly re- SERM. 
turns, to carry our thoughts beyond this 
fleeting world, to the inheritance of the 
faints in light: It regularly returns to in- 
ftrucl: us in our duty, and to remind us of 
the obligations under which we lie to per- 
form this duty, not only from the confider- 
ation of God's creating power and preferv- 
ing goodnefs, but ftill more, from a re- 
flection on the vaft, the exceeding and un- 
fearchable riches of his redeeming grace. 

Thefe fubje&s have a natural tendency 
to fill the Chriftian's foul with the ftrong- 
eft hope,, with the fweeteft confolation, 
and by calling the Sabbath a delight, he 
will infallibly delight in the Lord. But, 
in addition to this promife, of delighting in 
the Lord, the Chriftian hath the affurance, 
that God will caufe him to " ride upon 
" the high places of the earth." This 
language is figurative, and denotes not on- 
ly perfect fecurity, as under the protection 
of God, but great dignity and advance- 
ment. Thus, it was faid of Ifrael, when 
God led them triumphantly out of Egypt, 
that he made them to ride on the high 
places of the earth. No alarming combin- 
ation 



3 20 On Keeping the Sabbath. 

^^au' at * on °^ indents, no viciffitude of tern- 
v^w.; poral affairs, fhall ever overthrow the hope 
and confidence which the true difciple of 
Jefus has in the promifes of his bleffed 
Mafter, for his faith is founded on a rock. 
The Chriftian, then, repofing the moft 
unlimited truft in his Maker, will realize 
the ftriking defcription of the poet. 

Tho' the whole frame of nature round him break, 

Jn ruin and confusion hurl'd, 
He unconcern' d shall hear the mighty crack, 

And stand secure amidst a falling world. 

But the words of the prophet here are 
alfo defcriptive of that ftate of dignity 
which is infeparable from the Chriftian 
character. The man who truly honours 
God, by paying regard to his commands, 
fhall be honoured by him. He fhall enjoy 
the heart-felt fatisfadion of having done his 
duty, and like the juft and devout Cor- 
nelius, who feared God, fhall receive from 
the good and religious, the defired tribute 
of applaufe, and ever compel the profli- 
gate to bear teftimony to his worth. 

The prophet adds, that the Lord will 

feed 



On Keeping the Sabbath. 32 1 

feed the man who hallows the Sabbath, ^^ M * 
with the heritage of Jacob. This part of s^^sj 
the promife, in its original acceptation, muft 
be confidered as alluding to the land of 
Canaan, that land which flowed with milk 
and honey, and which was a type of the 
heavenly world. The honour, therefore, 
by which the man fhall be diftinguifhed 
whom the King of kings delighteth to 
honour, is far from being unfubftantial : It 
is attended with immenfe profit: It is ac- 
companied by all the bleffings of the Cove- 
nant of Grace. And the Chriftian enjoys 
frequently the foretafte, and receives, as it 
were, the pledge of the unmixed happinefs 
of heaven, by the favour of God's counte- 
nance on earth. " For godlinefs is pro- 
a fitable unto all things, having the promife 
" of the life which now is, and of that 
" w T hich is to come." 

And here, allow me, Chriftians, to 
quote a paflage from the works of that 
celebrated lawyer, Lord Chief Juftice Hale. 
Speaking of the obfervance of the Sabbath, 
his words run thus: " I have ever found, 
" by a Ariel; and diligent obfervation, that 
" a due obfervance of the duty of the 
X " Sabbath, 



322 On Keeping the Sabbath. 

SERM. « Sabbath, has ever had joined to it a 

XIII. 
v^yO " bleffing upon the reft of my time ; 

" and the week that has been fo begun, 

<c has been bleffed and profperous to me: 

" And, on the other hand, when I have 

" been negligent of the duties of this 

il day, the reft of the week has been un- 

*• fuccefsful and unhappy to my own fe- 

<c cular employments. So that I could 

" eafily make an eftimate of my fucceffes 

" the week following, by the manner of 

" my pafling this day. And I do not 

" write this lightly, but by long and found 

" experience." 

The prophet fums up all with thefe 

flrong expreffionSj " for the mouth of the 

c< Lord hath fpoken it." The glorious 

perfon who promifes thefe bleflings to 

all who keep the Sabbath, as <c the ho- 

" ly of the Lord, and honourable," is 

pofleffed of unlimited power, and confe- 

quently able to make good whatever he 

may promife. And he alfo is faithful who 

hath promifed. Every page of Scripture 

abounds with declarations in proof of his 

veracity, who is ftyled by Mofes Cl the 

" faithful God, who keepeth covenant." 

Bleffed, 



On Keeping the Sabbath, 32$ 

Blefled, then, for ever bleffed is the man, S *^M- 
who doth this, and the fon of man that v^yO 
layeth hold upon it, that keepeth the Sab- 
bath from polluting it. 

Since, therefore, Chriftians, the inftitu- 
tion of the Sabbath is attended with fo ma- 
ny ftriking advantages* fince many great 
and precious bleffings are promifed to the 
faithful obfervance of it, fince it is the 
great bulwark of Chriftianity, the bed 
preferver and improver of the morals of 
the people, the conclufion of the whole 
is this, that every man, who is a friend 
to religion, who wifhes well to the true 
intereft of his country, and defires to pro- 
mote the general happinefs of mankind, 
will refpecl: and reverence it, will keep it 
holy unto the Lord, fince Chriftianity it- 
felf muft ftand or fall, as this day is ne- 
gle&ed or obferved. 



X 2 



[ 3^4 ] 



SERMON XIV. 

The Ground of Christian 
Confidence. 



Zechariah ix. 12. 



Turn ye to the Jlrong-hold^ ye prifoners of 
hope, even to-day do I declare^ that I 
will render double unto thee* 

Xiv. ' AT was about eighteen years after the re- 
y *s*r^J turn of the Jews from their captivity in 
Babylon that the prophet Zechariah was 
inverted with his important commiffion. 
His countrymen were, at this time, engaged 
in rebuilding the temple. But this great 
undertaking was confiderably retarded by 
the violent oppofition of their enemies, and 
by the indolence of many among them- 
felves. Accordingly, Zechariah was fent 

to 



The Ground of, &c. 325 

to them by the Lord, to reprove their S ^^' 
fhameful negligence, and to encourage \^y»j 
them to a vigorous profecution of this great 
enterprize, notwithftanding the numerous 
impediments which the enemies of their 
faith induftrioufly threw in the way, in 
order to induce them to abandon the de- 
fign. 

The chapter from which the text is 
taken, contains an awakening and pathetic 
fermon, which the prophet delivered to 
them on this occafion, the fcope of which 
is, to reprove the Jews for their manifold 
fins, to denounce the awful judgments of 
the Lord againft all who continued in a 
ftate of impenitence, and to encourage thofe 
who feared God, with the moft pofitive 
afTurances of the mercy which God had 
in ftore for his church, and more efpecial- 
ly with predictions relative to the coming 
of the Meffiah, and the eftabliihment of 
his kingdom upon earth. At the ninth 
verfe of the chapter, he burfts forth in- 
to the following prophetic exclamation, 
which can relate to no other perfon than 
our bleffed Saviour. " Rejoice greatly, 
O daughter of Zion; fhout, O daughter 

x 3 r of 



326 The Ground of 

SERM. « f Jerufalem: Behold, thy King com- 
\^r\~i, " et h unt0 thee; he is juft, and having fal- 
" vation, lowly, and riding upon an afs, 
w and upon a' colt, the foal of an afs." 
Now, when we compare this ftriking pre- 
diction with the character of Jefus, and 
more efpecially when we call to mind the 
circumftances which accompanied his put>- 
lie entrance into Jerufalem, as recorded by 
the Evangelifts, when he rode into the ci- 
ty, furrounded by vaft multitudes, exclaim- 
ing, " Hofanna, to the Son of David: 
" Bleffed is he that cometh in the name 
" of the Lord; Hofanna in the higheft;" 
we muft acknowledge, Chriftians, that the 
prediction of Zechariah was literally, and 
moft exactly fulfilled in Jefus of Nazareth. 
For no other king, with thefe charadteri fl- 
ic marks upon him, ever thus came to 
Zion before him; and fince the Jews re- 
jected him, they have loft their temple, 
their city, and their country, nor has there 
been any Zion to which their King migh'c 
come. 

The words of the text may alfo be con- 
fidered as juftly applicable to the great Mef- 
iiah, as highly exprefTive of the happineft 

which 



Cbri/fian Confidence. 327 

which thofe {hall enjoy who have recourfe ^j^ 1, 
to him for falvation. In this application v^^vsj 
they mall, at prefent, be entirely ufed, and, 
in difcourfmg from them, the following 
method is propofed. 

In the firft place, to confider the cha- 
racter of thofe to whom the exhortation 
is addrefTed: They are " prifoners of 
hope." 

In the fecond place, to confider the im- 
port of the exhortation, " Turn ye to the 
*' ftrong-hold, ye prifoners of hope." 

And, in the laft place, to confider the 
happy confequences which fhall refult from 
their cheerful compliance with this exhort- 
ation, " Even to-day, do I declare, that I 
" will render double unto thee." 

Let us, then, in the firft place, confider 
the character of thofe to whom the prophet 
addreffes his exhortation : " They are pri- 
u foners." 

Contemplate, for a moment, Chriftians, 

the fituation of a man, who, in confequence 

X 4 of 



328 The Ground of 

^xiy** °^ ^ e cr ^ mes which he hath committed a^ 
k^ty^J gainft the laws of civil fociety, hath been 
juftly deprived of that invaluable bleffing, 
liberty; who is chained to the ground in a 
dark and noifome dungeon, whofe life hath 
become a forfeiture, that others may be de- 
terred from the commiffion of crimes, and 
that the peace of the community may he 
fecured. Enter into his feelings : Confider 
the tumults of foul which he experiences 
from the review of his iniquitous deeds: 
View the terror which agitates him, from 
the contemplation of that ignominious and 
painful death to which he hath been juftly 
condemned by his judge. Is not the fcene 
truly diftrefling? Hath it not a tendency 
to harrow up the foul I Doth it not repre- 
fent, in the molt ftriking colours, the awful 
confequences which, fooner or later, fhall 
refult from vice and depravity ? 

The mind of man naturally feels a ftrong 
repugnance to contemplate fuch a fcene as 
this. Yet, melancholy and diftrefsful 
though it be, good effe&s may be produc- 
ed by the contemplation. It makes us 
think: It ads as a powerful preventive 
againft the indulgence of thofe paffiona 

which 



Chriftian Confidence. 329 

which are interwoven with our corrupt- s ^f^ 1 ' 
ed frame : And when reviewing the wretch- \^y^j 
ed ftate of a prifoner of this defcription, 
the reflection irrefiftibly ftrikes us: How 
happy this man might have been, had his 
conduct been uniformly influenced by the 
laws of righteoufnefs. 

You have confidered, Chriftians, the fi- 
tuation of a man over whofe devoted head 
the avenging fword of the law impends. 
Now, bring the cafe, in fome meafure, home 
to yourfelves. All men, by nature, are 
prifoners: They have all, violated the Di- 
vine law : They have all without excep- 
tion, become obnoxious to thofe fearful 
judgments which this law hath denounced 
againft its tranfgreflbrs. Where can the 
man be found, who, in all the confidence 
of unfullied innocence, can lay his hand up- 
on his breaft, and folemnly addrefTmg his 
God, declare, I have made my heart 
clean: I am pure from my fin. Such a 
man, alas! cannot be found. For " all 
<c like loft iheep have gone aftray, all are 
" dead in trefpaifes and fms. There is not 
" one upon the earth, that doeth good and 
* c finneth not, no, not one." The whole 
human race, w r hen view T ed as they naturally 

are, 



3$o The Ground of 

S xiv M# are ' ^ e un( ^ er r ^ e J uj ^ condemnation of 

\^rsj God's righteous law. 

The fituation of the prifoner whom you 
were lately viewing, is an emblem, though 
ftill but a faint emblem, of the wretched- 
nefs of the natural man. As he was con- 
fined in a dark and noifome dungeon; fo 
do clouds and darknefs encompafs the foul 
of him who hath not experienced the en- 
lightening influence of the Spirit of God: 
Whofe underftanding is fo benighted, as 
to render him incapable of difcerning the 
pure, and fpiritual, and confoling truths of 
Chriftianity; or, to ufe the emphatic lan- 
guage of St. Paul, " the natural man know- 
" eth not the things of the Spirit of God: 
u They are fooliftmefs to him, neither in- 
" deed can he know them, becaufe they 
" are fpiritually difcerned." When con- 
fcience fummoneth a man of this defcrip- 
tion before her tribunal, when fhe caufeth 
to pafs before him all his aggravated tref- 
paffes againft the laws of uprightnefs, ter- 
ror overwhelms him: He feels his depravi- 
ty: He trembles for the confequence: He 
attempts to apologize for his conduct : Yet 
he finds no apology will fuffice. The voice 

of 



Cbriftian Gonfidencm 331 

of his inward monitor cannot be altogether SERM. 
drowned: Her troublefome remonftrances v^^vO 
cannot be entirely ftifled: He may flee to 
the a&ive haunts of men, but even amidft 
the buftle and gaiety of life, his perfever- 
ing advifer often finds him out, and forces 
him, however reluctant, to liften to her ad- 
monitions and reproofs. Without the 
knowledge of God, how is it poffible for 
him to enjoy any degree of true happinefs. 
To the world he may indeed appear to 
be as happy as the heart of man can de- 
fire. But does happinefs confift in the en- 
joyment of the riches, honours, and plea- 
fures which the world can yield, or in the 
approbation which the men of the world 
beftow? No: True happinefs fprings from 
an infinitely higher fource, even from an 
acquaintance with God, and the aflurance 
of his love and favour. Therefore, the 
man who knovveth not God, is a complete 
ftranger to thole joys which can alone 
gratify the immortal foul, after which (he 
ardently longs, even as the hart pantetn 
after the water brooks. 

But to proceed forward in this compar- 
ifon: The prifoner was reprefented as load- 
ed 



3 $2 The Ground of 

S ytv M * ec * w ^ f ettcrs * Every man, in his natural 
v^vO ftate, is fhackled by the galling fetters of 
fin; And as the firft is rendered incapable 
of ufing his corporeal powers, fo is the laft 
unable to exert, in a proper manner, the 
faculties of his foul. We are accuftomed 
to contemplate, with ferious concern, the 
deplorable ftate of the former; and (hall 
the fituation of the latter fail to produce, in 
our hearts, the fentiments of deep regret 
and forrow? When we fee the abje£t 
Have of fin carefully performing the fer- 
vices which fhe requires; when we be- 
hold his grovelling defires wholly placed 
upon the things of the earth; when we find 
him incapable of looking forward to the 
heavenly land, and to the bleffings which 
it offers, is it poffible, that we do not 
feel the utmoft concern, for the deluded 
man, who grafps the fhadow, while he 
lofeth the fubftance of happinefs? 

There is another point of comparifon, 
to which your attention, my friends, is re- 
quefted. The prifoner, whofe life hath be- 
come forfeited by the laws of his country, 
muft expe£t to end his guilty career by a 
difgraceful death. The man, alfo, who is 

in 



Chrijlian Coftfidence. 333 



in a natural ftate, is to be regarded as 
amenable to the fanctions of that Divine 
law which he hath tranfgrefied. Need I 
mention thofe awful fan&ions. Need I 
bring to the view of a Chriftian audience, 
the horrors of eternal death, and paint the 
fituation of a foul outcaft from God, and 
fentenced to a feparation from him for ever. 
It is prefumed that you are fo well ac- 
quainted with the contents of the infpired 
volume, that fuch a reprefentation may be 
omitted. Suffice it then, to fay, that a the 
u wages of fin is death," and that as the 
promifes which God hath vouchfafed to the 
believing and the penitent cannot fail of 
accomplifhment, fo neither mail a fmgle 
threatening, which, in his word, he hath 
denounced againft the unbelieving and im- 
penitent, remain unfulfilled. Thefe melan- 
choly truths have been fo long infilled on, 
that we may think, ferioufly think, Chrift- 
ians, for, alas ! we very feldom reflecl: on 
the awful confequences which attend a con- 
tinuance in fin. We are, in general, gid- 
dy, thoughtlefs mortals, we fufFer our at- 
tention to be too much engroffed with the 
things of time, without paying that due 

regard 



SERM. 

xrv. 



334 The Ground of 



SERM. 
XIV. 



regard to eternity which the interefts of 
our own fouls abfolutely require. 

Let us now, however, contemplate a 
more pleafing feature in the character of 
thofe to whom the prophetic exhortation 
is addrefled: They are prifoners, but, at 
the fame time, you will obferve, they are 
prifoners of hope. Dangerous as is the 
ftate of finful men, bleffed be God, it is 
not defperate. Darkened as their under- 
Handing may be, the day-fpring from on 
high may vifit them, communicating to 
them the glorious light of truth. Enflaved 
as they are by fin, the Spirit of the Lord 
can fo powerfully operate within them, as 
to enable them to efcape from the houfe of 
bondage, and inherit that illuftrious free- 
dom which is bellowed on all the fons of 
God. Subject, as they naturally are, to 
the condemning fentence of the law, which 
hath declared, " that the foul which fin- 
u neth {hall die," the ftroke of death may 
yet be averted, and they may become heirs 
of eternal life. By the term, prifoners of 
hope, all the fons of men, may, in general 
be addreffed. Even thofe who have con- 
tinued for many fucceffive years the firm 

adherents 



Chrljllan Confidence. 335 

adherents of fin, who have even reached the s |rJ^ # 
laft ftage in the progrefs of iniquity, are v^vO 
not excluded from the gofpel call : ?? Unto 
" you," faith the Lord indefinitely, cC O 
" men, I call ; and my voice is to the fons 
" of men. Look unto me, and be faved, 
cc all ye ends of the earth." Loaded as 
men may be with iniquities, Omnipotence 
can eafily releafe them from the opprefiive 
burden. However enormous may be their 
tranfgreflions, they do not exceed the pow- 
er and mercy of Jehovah to pardon. 
The Lord's ear is not heavy, fo that it 
cannot hear, neither is his arm fhorten- 
ed, fo that it cannot fave. For, faith the 
Lord, " Come, now, and let us reafon toge- 
<c ther : Though your fins be as fcarlet, they 
" fhall be white as fnow: Though they be 
" red like crimfon, they fhall be as wool. 
" Come, then, to me, that your fouls may 
" live." Thefe calls are addreffed to all, 
however funk in depravity they may be. 
None are excluded from the offers of mer- 
cy, all are affe&ionately invited to come un- 
to the Lord that he may have mercy, and 
to our God who fhall abundantly par- 
don; and him who cometh he fhall in no 

ways 



33 6 The Ground of 

S X?v*" wa y s ca ft out: * Thefe calls are lncefTantly 
v^v^^ continued, while the period of human life 
remains. But, mark the confequence, 
Chriftians, if they mould be difregarded till 
the infatuated man hath confumed all his 
time, and till all opportunities of growing 
wife unto falvation, be irretrievably loft: 
To adopt the words of a Scripture para- 
phrafe ; 

As long as life its term extends, 
Hope's blest dominion never ends; 
For while the lamp holds on to burn, 
The greatest sinner may return. 

Life is the season God hath given 
To fly from hell and rise to heaven; 
That day of grace fleets fast away, 
And none its rapid course can stay. 

In the cold grave to which we haste, 
There are no acts of pardon past, 
But fix'd the doom of all remains, 
And everlasting silence reigns. 

How neceffary is it, then, that finners of 
every defcription, mould, while it is called 
to-day, remember the things which belong 
to their eternal peace, before thefe are 
for ever hid from their eyes! Let them 

beware 



Cbri/iian Confidence. 337 

beware of forming narrow and contracted S 5?^ 
views of the Divine power and mercy, \^*v*u 
Let them call to mind the hiftory of thofe 
perfons, as it is recorded in the Scriptures, 
who were exactly in their fituation, and 
who, from being ftrongly attached to the 
ways of fin, became fo transformed by the 
renewing of their minds, as to do the good 
and acceptable will of God, and w r ere fig- 
nally diftinguifhed among his fervants. 
Let the examples of thefe men, while they 
guard them againft the indulgence of pre- 
fumptuous hope, equally guard them from 
the other no lefs dangerous extreme of im- 
pious defpair. Let them avail themfelves 
of that grace which hath appeared unto 
all men, bringing with it falvation. 

Again, By the term prifoners of hope, 
thofe may be defigned who have felt a deep 
fenfe of their mifery and danger, who ear- 
neftly look for deliverance from the power 
and guilt of fin. Men of this defcription, 
are, indeed, in a moft hopeful way. Though 
their fouls may be faddened under the fe- 
rious impreflions of their paft mifconducl:, 
yet thefe very impreflions which fo much 
Y difquiet 



> x 338 ■■' k - The Ground of 

SERM. difquiet and diftrefs them, are to be con- 

XIV. • ■ 

v^vO fidered as moft favourable fymptorns, that 

the Divine Spirit hath commenced his o- 
perations, that the Lord fhall reftore their 
fouls to the love and practice of righteouf- 
nefs, and lead them in the paths of righ- 
teoufnefs, for his own name's fake. 

Chriftians, it is indeed when the foul of 
man is anxioufly defirous to know the 
road which leadeth to falvation, that it 
firft exhibits the marks of returning good- 
nefs. In this ftatc, it is truly what the 
Scriptures ftyle it, a broken and contrite 
heart, and as fuch, the Almighty will re- 
gard it with peculiar complacency. When 
the fupreme defire of the foul is to know 
God, and obey his commandments, then, and 
not till then, is man a new creature; then 
is he received into the family of God, from 
which, his fins unrepented of, had hither- 
to eftranged him ; then is he inverted with 
the glorious title of a fon of the Moft 
High. Thofe, therefore, who have an af- 
fecting view of the mifery andHknger 
which fin hath occafioned, lie, as it were, 
in the very road to mercy ; and the great- 
er their forrow and compunction are for 

the 



Chrijlian Confidence. 339 

the iniquities with which they are charge- SER M- 
able, the greater likelihood there is that v^ryO 
they fhall obtain a gracious 'and fpeedy 
relief. He, who is the phyfician of the 
foul, whofe oiSce it is to bind up the bro- 
ken in heart; He, whofe prerogative it is 
to forgive all iniquity, to redeem from de- 
ftrudtion, to crown with loving-kindnefs 
and tender mercy; He, who hath pro- 
claimed liberty to the captives, and the 
opening of the prifon doors to thofe who- 
are bound, he will not deny his aid, be- 
ing " willing to fave unto the uttermoft, 
<c all that come to God through him." 
Sinners of this defcription, may properly 
be ftyled the prifoners of hope. The Lord 
regards them as his peculiar charge, and 
with all the tendernefs and affection of a 
friend, he thus addreffes them, " Come 
4C unto me, all ye that labour and are hea- 
<c vy laden," under the convi&ion of guilt: 
Come unto me, " and I will give you 
" reft." 

To conclude this firft branch of the fub- 

jed: Thofe alfo may be included among 

the prifoners of hope, who have already 

Y2 tafted 



34° F&e Ground of 

S Xiv*' ta ^ ec ^ ^ at ^ e ^ or d * s n^erciful and graci- 
k^y^j ous, but who, from the remembrance of 
their paft guilt, from the temporary with- 
drawings of the light of God's counte- 
nance, may be confidered as fubjecl: to a 
painful depreflion of mind. In the pre- 
fent ftate, replete as it is with trials and 
forrows, even the faints frequently feel cer- 
tain mifgivings of foul. For human life 
is neither a ftate of perfect liberty, nor un- 
interrupted peace. Still, in the bell of 
men, there remains fome portion of na- 
tural corruption, which prevents them from 
the enjoyment of complete happinefs, and 
caufeth their defires to arife to that land 
where cares ihall not perplex, nor fears a- 
larm. 

To illuftrate this by a few examples : Do 
we not find the pious David often giving 
way to defpondence, in confequence of 
thofe trials to which a life of piety was ex- 
pofed, " My fpirit is overwhelmed within 
* c me: Attend unto my cry, O God, for I 
<c am brought very low: Bring my foul 
u out of prifon, that I may praife thy 
Cc name." Again, we find another faint 
declaring the ftate of his foul, in thefe 

mournful 



Cbriftian Confidence. 34 J 

mournful terms, c< I remembered God and SERM. 
" was troubled; I am fo troubled that I v^v>^ 
" cannot fpeak. Will the Lord eaft off for 
u ever? Will he be favourable no more? 
4< Is his mercy clean gone for ever? Dcth 
" his promife fail for evermore? Hath God 
4< forgotten to be gracious ? Hath he in 
" anger {hut up his tender mercies?" And 
the grievous complaint of the Apofile Paul 
is illuftrative of the fame thing, Ct O 
tC wretched man that I am, who fhall de- 
" liver me from this body of fin and 
<c death?" So that it is not thofe alone 
who are yet in an unconverted ftate, or 
who have been brought, by Divine grace, 
to a quick apprehenfion of their guilt and 
danger, who may be ftyled the prifoners 
of hope ; but alfo thofe who having experi- 
enced much of the loving-kindnefs of the 
Lord, are yet left for a feafon under the 
dominion of doubt, for thefe wife and mer- 
ciful purpofes, that the fincerity of their 
faith might be tried, that they might be 
convinced that God alone is the founda- 
tion of their hope. The prophet's exhort- 
ation, " Turn ye to the ftrong-hold, ye 
" prifoners of hope," may, therefore, be 
Y 3 confidered 



34 2 The Ground of 

X v^' conn dered as applicable in fomc fenfe or 
\>vv^ another, to allmen without exception. 

This naturally leads us to confider the 
import of this exhortation, * c Turn ye 
" to the ftrong-hold, ye prifoners of 
" hope.'' 

This, Ghriftians, is a mod delightful 
part of the fubject, and contains truths 
which communicate the higheft joy and 
confolation to the foul of finful man, and 
banifh from it all thofe unfpeakable terrors 
which would otherwife accompany the con- 
viction of guilt. By the ftrong-rjold is 
here meant, the blood of atonement, or, as 
it is otherwife expreffed in the verfe imme- 
diately preceding the text, " The blood 
" of the covenant,' • through which the 
Lord declares, he hath fent forth the pri- 
foners out of the pit in which there is no 
water: The meaning of which is this, that 
through this blood, thofe fpiritual confola- 
tions are imparted to men, which are fo 
neceffary to their happinefs, and without 
which their fituation muft have continued 
more deplorable and comfortlefs, than that 
of thofe who are confined in a pit, with- 
out 



Chriftian Conjidence. 343 

out fo much as a drop of water to allay S yf^' 
their third. This ftrong-hold is, indeed, a v^yv 
moft impregnabk defence to all who flee 
to it for refuge. 

The covenant of grace, which it repre- 
fents, is adequate to all the wants and ne- 
ceflities of finful men: In it there is to be 
found unlimited pardon of fin ; through it 
the Divine acceptance hath been fecured; 
through it that grace is communicated 
which fhall purify the foul from every ftain 
of corruption; through it that wifdom is 
conferred, which is profitable to direcx in 
all things, that power which fhall enable 
man to furmount every difficulty, to rife 
fuperior to every trial, to overcome every 
temptation, and fo to perform every duty, 
as to obtain the commendation of his 
Lord and Mafter. In fhort, the fulnefs 
of the Godhead dwelleth in the Mediator 
of this covenant, and he becometh to all who 
believe, " wifdom, and righteoufnefs, and 
" fan&ification, and complete redemp- 
** tion." 

But let us proceed to the confideration 

of what is implied by turning to this 

ftrong-hold, the perfect righteoufnefs and 

Y 4 complete 



344 %*be Ground of 

S |*vF' complete atonement of the Redeemer. By 
k^^tkJ turning to this ftrong-hold, it is evidently 
implied, that we renounce every mean of 
falfe fecurity. There is a principle of pride 
which often, alas! operates fo powerfully 
in man, as to induce him to reft his hopes 
of falvation upon his own obedience of the 
Divine law. What a poor wretched de- 
fence is this! How is it ever poflible that 
man, whofe foul is enervated by fin, 
fhould be capable of rendering that obe- 
dience to the law of God which its fpi- 
rituality and extent abfolutely demand ? 
How prefumptuous is it for any man, to 
expecl: that the God of purity^ in confix 
deration of his feeble, imperfect, inconfiant 
fervices, mould award to him the bleflings 
of eternal life? A moment's reflection 
might convince men of the abfurdity and 
prefumption of their confidence, when it is 
merely fupported by their own righteouf- 
nefs. A flight review of their a&ions every 
day they live, might allure them, provided 
their minds were open to convi&ion, that 
God, (with reverence be it fpoken) could 
never accept, without degrading the glory 
of his own perfections, without a&ing in*. 

cpnfiftently 



Chriflian Confidence, 34\> 

confidently with the juftice and purity of s ;j5f v M " 
his nature, thofe partial fervices which men ^yw 
boldly dignify with the title of obedience 
to the Divine law. If the whole record 
of Scripture be minutely fearched, there 
will not a fingle inftance be found of any 
faint who gloried in his own righteouf- 
nefs, who was not difpofed to afcribe his 
all unto the Lord his righteoufnefs and 
ftrength, and to declare in the mofl politive 
terms, that of himfelf he was incapable to 
think a good thought, or to do a good 
work, Thofe men who imagine that by 
the deeds of the law any mall be juftified, 
entertain views of Chrftianity, widely dif- 
ferent from thofe of the Apoftle Paul. 

Let us confider the fentiments of this 
eminent faint upon the fubjeel:, " Know- 
V nig," faith he, in his epiftle to the Gala- 
tians, " that a man is not juftified by the 
" works of the law, but by the faith of 
" Jefus Chrift, even we have believed in 
iC Jefus Chrift, that we might be juftified 
" by the faith of Chrift, and not by the 
" works of the law , for by the works of 
" the law mall no flefli be juftified." A- 
gain, in his epiftle to the Ephefians, he 

hath 



34 6 The Ground of 

S xn^" k at k tne fe expreffive words, " God, who 
x^n^j " is rich in mercy, for his great love where- 
" with he loved us, even when we were 
<c dead in fins, hath quickened us toge- 
iC ther with Chrift, and hath raifed us up 
u together, and made us fit together in 
" heavenly places in Chrift Jefus. That 
ic in the ages to come, he might fhew the 
' c exceeding riches of his grace, in his 
<c kindnefs towards us, through Chrift Je- 
* c fus. For by grace are we faved, thro' 
" faith, and that not of ourfelves, it is the 
" gift of God. Not of works, left any 
<c man fhould boaft. Where is boafting 
" then?" faith the Apoftle, in his epiftle to 
the Romans. " It is excluded. By what 
" law? Of works? Nay, but by the law 
u of faith. Therefore, we conclude that a 
" man is juftified by faith, without the 
cc deeds of the law." 

Such were the fentiments of St. Paul, 
, in regard to this doctrine, and they were 
fentiments, Chriftians, fuggefted to him by 
the immediate infpiration of God. Nor 
are they to be confidered as favouring li- 
centioufnefs, as difparaging good works. 
Far was it from Paul to have uttered a fin- 

gle 



Chrlflian Confidence. 347 



gie word, which had the remoter! tenden- 
cy to loofen or weaken the obligations of 
morality and holinefs. He ever regarded 
thefe as facred and inviolable : It was his 
unwearied ftudy to difcover and eftablifh 
them. Accordingly, when writing to Ti- 
mothy, he thus admonifhes him: tC This 
4< is a faithful faying, and thefe things I 
a will that thou affirm conftantly, that 
" they who have believed in God, mould 
* c be careful to maintain good works: 
€c Thefe things are good and profitable un- 
" to men." Though he could not, confift- 
ently with truth, regard them as any pro- 
per ground of our acceptance with God, 
as a fure foundation wmereupon men might 
build their hopes of falvation, yet he uni- 
formly confidered them as the evidence of 
their title to the eternal inheritance, as the 
blefled fruits of redemption and renovation, 
as the neceflary expreffions of gratitude to 
God for all his mercies, as what tended, 
through his Divine blemng, to prepare 
men for heaven. For other purpofes, how- 
ever, which were injurious to the honour 
of the only Saviour, and tended to de- 
grade the influence of his fandifying Spi- 
rit, 



SERM. 
XIV. 



348 The Ground of 

^Jly M ' ri U St. Paul viewed good works as alto- 
\^sj gether vain and ineffectual. Thofe, there- 
fore, who may be ftyled the modern Pha- 
rifees, who appear to be fo righteous in 
their own eyes, that they fee not their 
need of Jefus Chriit, the Phyfician of 
fouls, rauft be informed, that the ftrong- 
hold which they have erected for them- 
felves, may be juftly likened to a houfe 
built upon the fand, and when the rain 
fhall defcend, and the floods come, and the 
winds blow, and beat upon it, it fhall fall, 
and great fhall be the fall of it. 

Many, Chriftians, are the grounds of 
falfe dependance on which unthinking, ig- 
norant men rely. Some pretend to fay, 
that it is impoffible that the God of mer- 
cy (h ould fentence his frail creatures to 
punifhment, when, from the frailty of their 
nature, they could not avoid tranfgreflion. 
It is wonderful to fee reafonable beings fo 
much the victims of delufion. Thefe men 
are entirely occupied with contemplating 
one feature of the Divine character, while 
they allow all the reft to pafs unnoticed. 
They do not recollect that God is holy, 
and juft, and true, as well as merciful. 4 

They 



Chriftian Confidence. 34$ 



They do not take into the account his de- 
cided averfion to fin, and his folemn affe- 
veration, that fin fhall meet with its pu- 
nifhment, unlefs the finner fhall humbly 
and cheerfully acquiefce in that plan of fal- 
vation which his Divine wifdom framed, 
and his Almighty power executed. Were 
they to regard God as he is revealed in the 
gofpel, that delufive phantom which hath 
been conjured up by their own vain ima- 
ginations, would fpeedily evanifh, and they 
would be convinced of the impofhbility of 
being faved, except in the way which 
God hath chofen. Others, with as little 
juftice as the two former claffes, fuppofe 
that fincere repentance of fin will appeafe 
the anger of God. But repentance can 
never, of itfelf, accomplifh any man's fal- 
vation. For what is repentance ? Repent- 
ance is fimply a returning to that law from 
which men ought never to have deviated. 
Can it therefore be imagined, that a being 
of fpotlefs purity, fhall accept of man's re- 
turn to virtue as a full compenfation for 
his multiplied trefpaffes againft his law? It 
is inconfiftent with the dignity of the Su- 
preme Being to entertain any fuch fenti- 

ment. 



SERM. 
XIV. 



3 jo The Ground of 

S 5?v* # ment. God (hall moll affuredly magnify 
\^^t>j his law, and make it honourable. If re- 
pentance then, of itfelf, could have effect- 
ed this great purpofe, the fufferings and 
death of Chrift would have been unnecef- 
fary. But, as God ordained that his Son 
fhould die, we mull regard repentance of 
itfelf, when unfupported by the faith which 
is in Chrift, as totally irieffecTiual to fecure 4 
the approbation of God, and confequently 
the eternal peace and falvation of mankind, 
fmce unerring Wifdom cannot poffibly do 
any thing inconfiftent or fuperfluous. Let 
all, therefore , who have hitherto relied on 
thofe grounds of falfe dependance, hence- 
forth renounce them for ever: And let 
them betake themfelves to the finifhed work 
of Jefus, who is the tried, precious corner- 
ftone, the fure foundation which God hath 
laid in Sion. This is a ftrong-hold Effi- 
cient to mield them from the wrath of 
God, that is revealed againft all ungodli- 
nefs and unrighteoufnefs of men. This is 
a ftrong-hold impregnable to the affaults of 
their fpiritual foes. The covenant, of which 
he hath been conftituted Mediator, is a' co- 
venant well-ordered in all things and fore; 

h 



Chrijlian Confidence* 351 



xrv. 



it is a fixed and permanent deed* ratified S y™* 
and confirmed by the oath of the Almigh- 
ty. For he indeed hath fworn, w That 
u they fhall have ftrong confolation, who 
cc flee for refuge to lay hold on the hope 
* c fet before them in the gofpel, which 
" hope," faith the Apoftle, " we have as 
" the anchor of the foul, both fure and 
" ftedfaft." 

Contemplate then, Chriftians, the all- 
fufficiency of Jefus, and with fixed atten- 
tion* confider his ability to fave. He was 
pofleffed of every qualification which could 
render him an acceptable furety. " He 
" was holy, harmlefs, undefiled, feparate 
li from finners: He knew no fin, neither 
" was guile found in his mouth." He 
obeyed the law which he had publifhed to 
his creatures, in all its fpirituality and ex- 
tent, thus magnifying the law, and making 
it honourable. But he not only yielded 
unlimited obedience to the law, but alfo 
fubmitted to the infliction even of its hea- 
viefl penalties. Accordingly, Ifaiah, who, 
with the eye of faith, beheld his fuffer- 
ings, though at a diftance, breaks out into 
this exclamation: " Who is this that com- 

"eth 



35^ The Ground of 

S xrv L " et *k ^ rotn ^dom, w ^ ^yed garments 
v^y-^j <c from Bozrah? This that is glorious in 
u his apparel, travelling in the greatnefs 
" of his ftrength? I that fpeak in righ- 
" teoufnefs, mighty to fave. Wherefore 
" art thou red in thine apparel, and thy 
tC garments like him that treadeth in the 
" wine-fat? I have trodden the wine-prefs 
cC alone, and of the people there was none 
a with me: For I will tread them in mine 
Cc anger, and trample them in my fury, 
" and their blood fliall be fprinkled upon 
<c my garments, and I will ftain all my 
& raiment. For the day of vengeance is 
" in mine heart, and the year of my re- 
" deemed is come." Upon the crofs, then, 
Jefus trampled under his feet, all his and 
our fpiritual enemies, and his expiring 
words, Cfi It is finifhed," made the fiends 
of darknefs to quake and tremble. 

But what reafon have we, Chriftians, for 
refting in the efficacy of Chrift's atonement ? 
Moft fubftantial reafons. From the prifon 
of the grave, on the third day, God re- 
leafed him, that, as he died for our fins, 
he might alfo rife for our j unification; rife, 
to prove decidedly, that his atonement was 

accepted, 



Chrijlian Confidence. 353 

accepted, and that now mercy might be S 5?^* 
extended to all who believed in his name, y^vv 
and obeyed his righteous commands. Now 
then, fince Chrift died, and rofe again, and 
afcended to his native heaven, and maketh 
continual interceffion for men, there is, 
there can be no condemnation to thofe who 
are in him, allied to him by the power of 
faith, who walk not after the flefh, but in 
conformity with the di&ates of that holy 
fpirit, which he hath fent to inftrucl:, ailift, 
comfort, and encourage his genuine follow- 
ers. Turn, then, to Jefus the ftrong-hold, 
ye prifoners of hope, for in him ye mail 
rind reft unto your fouls; in him ye fhall 
meet a refuge from every forrow and every 
affliction; in him ye fhall reap that joy 
and that peace which the world knoweth 
not, which the world cannot beftow, of 
which the world can never bereave you. 

Ye who have been as yet the adherents 
of fin, defpife not the gofpel call, ferioufly 
view the precipice on which ye (land, and 
ere the feafon of grace expires, while the 
bleiTed period of hope continues, turn from 
the errors of your ways, and without the 
Z leaft 



354 7hc Ground of 

S xiv M * leaft deJa ) 7 ' ^ ee t0 h * m > wnc S with the ten- 
v^v^^ dereft affedion, invites you, and with out- 
ftretched arms is ready to receive you. Ye 
who are already bowed down under the im- 
preffions of guilt, caft your burden on the 
Lord, for he has promifed to fuftain you. 
" Let not your hearta be troubled, neither 
" let them be afraid : Ye believe in God, 
" believe alfo in Jefus Chrift;" and do 
ye who have been the faithful followers of 
Jefus, and mourn under the concealment 
of God's countenance, with hope and joy 
recoiled, that your Redeemer is ftrong, and 
will finifh the good work which he hath al- 
ready begun in you. And do ye pray that 
your faith in him may increafe, and ever 
may be evidenced by the godlinefs of your 
conduct. The happy effects that fhall re- 
fult from your compliance with this ex- 
hortation, mould now be confidered, but 
on this we cannot now enlarge. Suffice -it 
then, to fay, that the Lord, according to 
his folemn declaration, fhall communicate 
happinefs to your fouls, which fhall more 
than overbalance all the cares and forrows 
which ye have experienced, as the effeds 
of fin. The promife admits of no de- 
lay, 



Ch rift l an Confidence. $55 

lay, " Even to-day," faith the Lord, SERM - 
" fhall I render double unto thee." The v^vO 
moment that the Chriftian life commences, 
the foul fhall experience peace and comfort. 
" In the world, indeed, ye may have tribu- 
u lation, but be of good cheer, Chrift has 
" overcome the world," and the confola- 
tions of his fpirit, which are neither few 
nor fmall, fhall fupport your drooping fouls, 
even in the darkeft hour of adverfity. And 
when ye mail exchange earth for heaven, 
then to your joyful experience, you fhall 
find that the fufferings of the prefent time, 
are not worthy to be compared with the 
glory which fhall be revealed. Amen. 



Z 2 



[ 350 ] 



SERMON XV. 



On Christian Steadfastness. 

Preached the eve/ihg after the celebration of 
the lord's supper. 



REVELATION iii. I I 



Behold \ J come quickly; hold that fajl which 
thou haft, that no man take thy crown. 

SERM. j^ HEfervice, Chriftians,in which you have 
^y^, this day been engaged, was highly honour- 
able, and delightful. You have been ad- 
mitted to the facred prefence of the great 
God of Heaven and earth, tailed of his 
goodnefs, who is the Creator of the univerfe 
and the Redeemer of mankind. Regardlefs 
of the opinions entertained by a frivolous 
world, who mark not the beauty of holi- 
nefs, who are infenfible to the intrinfic ex- 
cellence of Chriftianity, and incapable of 

thofe 



On Cbriftlan Steadfqftnefs. 357 

thofe pure and refined enjoyments, which sJ R M. 
flow from an intimate communion with v^-vv./ 
the Father of fpirits, you have, with joy- 
ful and exulting hearts, afcended the hiil of 
the Lord, encompaffed the holy altar, pre- 
iented the offering of gratitude and praife, 
while your minds were deeply impreffed 
with the neceffity of exhibiting this un- 
feigned mark of attachment, this public 
teftimony of heartfelt delight, in obeying 
the exprefs command of the Redeemer, 
" this do ye in remembrance of me." 
And what, devout communicants, were the 
fentiments which engroffed your fouls 
when feated at the table of the Lord ? w T ere 
they not the fentiments of reverential aw r e, 
adoring gratitude, imcere contrition, pro- 
found humility. Did you not approach 
the prefence of the eternal, with a deep im- 
preffion, with a flrong conviction of his 
inconceivable greatnefs and majefty, with 
a proper fenfe of the diftinguiihed grace 
conferred upon you, in being allowed to 
maintain an intercourfe with him? Did 
not the contemplation of the death of Jefus, 
your moft affectionate friend, aw r aken in 
you the feelings of joy and gratitude, and 
Z 3 hope. 



35$ On Chrijlian Steadfqftnefs. 

SERM. hope. Did you not, indeed, regard this 
\^r*sj interefting and wonderful event, as the 
fource of all thofe bleffings which fweet- 
en the bitter ingredients which are ming- 
led in the cup of life— as the fole foun- 
dation of all your hopes of unmixed and 
unchangeable felicity in that happier land, 
which lies beyond the grave. Was not 
the recollection of your paft fins accom- 
panied with deep forrow, and mourning — 
thofe fins which had dishonoured your 
God, contaminated your own fouls, en- 
dangered your eternal welfare, and render- 
ed the death of the fon of God indifpenfibly 
neceflary to the accomplishment of falva- 
tion? And has not the careful examination 
of your hearts, the impartial furvey of your 
paft lives, convinced you of the natural 
imbecillity of man, and his utter incapaci- 
ty of rendering God acceptable fervice, 
wdthout the powerful aid of Divine Grace; 
and exhibited to you the propriety, the ne- 
ceflity of confiding in the complete atone- 
ment of Chrift, with all the humility of 
genuine faith ? If thefe, indeed, were the 
feelings which actuated your hearts, while 
cngpged in the commemoration of your 

Saviour's 



On Chriftian Steadfajlnefs. 



359 



Saviour's paffion, delightful has been your SE ™ L 
exercife, and highly comfortable to the ac- \^v^ 
ceptable worfhippers of the Lord jefus. 
The commumon-fervice hath ceafed: The 
faithful difciples of Chrift have defcended 
from the confecrated mount, and are on the 
point of mingling again with the men of 
the world, and directing their attention to 
its temporal concerns. To them the Sa- 
viour addreffes the expreflive exhortation 
contained in the words of the text, 
and loudly calls upon them, by the love 
which they have profeffed to him, this 
day; by the folemn engagements into 
which they cheerfully entered, while they 
held in their hands the fymbols of his cru- 
cificl:ion; by their regard for the glory of 
of God; by the ineftimable worth of their 
immortal fouls, to l.iften, with fixed atten- 
tion, to his addrefs, fo that his inftructions 
may rectify their hearts, and regulate their 
conduct. 



" Behold," fays the Divine founder of our 
faith, " Behold I come quickly, hold that 
' faft which thou haft, that no man take 
c< thy crown." 

Z 4 In 



360 On Chrljlian Steadfajinefs, 



In the farther profecution of this fubjecT:, 



SERM. 

XV. 
\^r+±j the following method is propofed. 

Firft, To ftate the intrinfic, and inval- 
uable worth of that treafure, which the Chrif- 
tian is here fuppofed to have in his poffef- 
fion, and the import of holding it fart. 

Second, To mention fome of the dif- 
ficulties that he has to encounter in re- 
taining this treafure. And, 

Third, The motive fuggefted in the 
text with the view of animating him to 
obey the command. We are, 

Firft, To ftate the intrinfic and inval- 
uable worth of that treafure which the 
Chriftian is fuppofed to poffefs. 

When we take a view of the fuperftition, 
and infidelity which were prevalent in the 
earlier ages of the world, notwithstanding 
the law which had been communicated to 
man from Fleaven, we are led to admire 
the wifdom, and to adore the goodnefs of 
Gcd, in communicating a revelation, more 
perfect and fubftantial than either the tra- 
ditions 



On Chriftian Zlcadfaftnefs. 361 

ditions of the Patriarchs, or the inftitutions SERM. 

XV. 
of the Jewifh lawgiver. To remedy the obvi- \^^L* 

ous deficiences of thefe, the gofpel, Ghrif- 
tians, that ineftimable treafure which you 
now pofTefs, that moft aftonifhing evidence 
of the power, and wifdom, and goodnefs 
of the fupreme Being, was mercifully be- 
llowed upon the children of men. 

Whether we contemplate the doctrines, 
precepts, hopes, promifes, and bleffings 
which the gofpel contains, we (hall difc ov- 
er it to be indeed a jewel of ineftimable 
price. Review the glorious manifesta- 
tions which the Gofpel unfolds, of 
the nature and perfections of the great 
Author of exiftence. That God, from 
whom man derives his being and all his 
comforts, is poffefTed of irrefiftible power. 
None can withftand his will, none may 
prefume to fay to him, what doit thou? 
In the armies above, and among the inhab- 
itants below, he is the only abfolute govern- 
or. He is able to defend his fervants from 
every danger, to fupply all their wants, to 
communicate every bleffing which is ne- 
ceflary to their prefent peace, and future 
happinefs. He is continually prefent at 

their 



362 On Chrljlian Steadfajlnefs. 

SERM. their right hand and at their left. He is 
v^w intimately acquainted with every circum- 
ftance in their fituation, for the attributes 
of omniprefence, and ornnifcience are his; 
and to compleat their veneration for his 
adorable character, the moft impartial 
juftice, the pureft holinefs, and the firm- 
eft adherence to truth are afcribed to him, 
who is the fole object of religious hom- 
age. 

Thefe eternal truths were indeed exhibit- 
ed to men, though in a partial manner, in 
the books of creation and providence, but 
are now difplayed to the view of an afto- 
nifhed world, with a refulgent luftre in the 
ever bleffed record of redemption. And 
when the gofpel fills us with fentiments of 
profound veneration for the power, juftice, 
holinefs, and faithfulnefs of God, it alfo 
raifes in our fouls the feelings of unfpeaka- 
ble gratitude from its manifeftation of di- 
vine mercy. 

Communicants, ye beheld with the eye 
of faith your Saviour on the crofs; ye there- 
fore can tell the unbounded grace of God. 
jefus was reprefented to your view offering 

up 



On Chriflian Steadfajlncfs. 363 

up himfelf a facrifice for fin, worthy of the SERM 
divine acceptance; Jefus, the well beloved ^^^^j 
of the Father, the brightnefs of his glory, 
and the exprefs image of his perfon, who is 
God over all, and blefied for ever, furren- 
dered his life in behalf of the ungodiy. Was 
not this event an unparalleled exhibition of 
divine mercy, a more (hiking evidence of 
divine juftice, than can be found in any dif- 
penfation previous to the commencement 
of the gofpel? Poes not this eftablim the 
fuperiority of the religion of Jefus upon 
the firmed footing? And are not the doc- 
trines of the Gofpel incomparably more 
excellent and precious than thofe of any 
other fyftem? Yes Chriftians, they are 
indeed; they contain a more perfect com- 
munication of God's infinite perfections, 
than mankind ever before enjoyed. And 
the crofs mull be regarded in a peculiar 
manner, as the power and wi(dom of God 
unto falvation. 

From thefe fublime doctrines, turn your 
thoughts to the heaven-born precepts of 
the gofpel. Thefe exhibit an unequivocal 
proof of the divine origin and authority of 
that religion, which you lately avowed to 

believe. 



364 On Chriftian Steadfajinefs. 

SERM. believe, and promifed to pra&ife, at the con- 
^r^j fecrated table of the Lord. Every precept 
which flowed from the lips of the adorable 
Saviour, breathed the defire of promoting 
the glory of God, and the genuine happi- 
nefs of mankind. Whether he prefcribed 
the uniform, and punctual exercise of divine 
worfhip in all its branches, the careful 
maintenance of juflice, benevolence, chari- 
ty and mercy to our fellow- creatures, or 
the habitual cultivation of humility, tem- 
perance, and felf-denial, he evidently con- 
fulted the accomplifhment of the two great 
obje&s which are uniformly regarded by 
the Almighty, the advancement of his 
glory, and the peace and happinefs of all 
his reafonable offspring. No precept is 
delivered in the Gofpel that does not 
tend to promote the honour of the all- 
pure God, and to encreafe the comfort and 
happinefs of mankind; while every thing, 
is exprefsly prohibited, which has the re- 
moter!: tendency to promote the oppofite 
effects. Whatever may, in the fmalleft de- 
gree, injure or deftroy the peace of the in- 
dividual, the comfort of the family, the go- 
vernment of the community, is forbidden to 

man 



On Chriftian Steadfajlnefs. 2fi$ 

man under the fevereft penalties. And S ^ M * 
while attention to the few fimple and plea- v^-y^r 
fant inftitutions of Chriftianity is powerful- 
ly enforced, purity of heart, and integrity 
of conduct, are recommended and enjoined 
on all who afpire to the elevated character 
of the friends and difciples of the Lord 
Jefus. What a rich and precious treafure 
muft the gofpel then appear: fince it is a 
moft perfect, pure, and fimple fyftem of 
morality, a fyftem highly worthy of divine 
wifdom to frame, and defervedly entitled to 
the cordial acceptance of mankind. How 
fuperior is this code of laws to the moft re- 
lined maxims of heathen fages, to the bi- 
gotted rules of Pharifaical fuperftition, and 
ftill more to the finful, and deftructive te- 
nets of the votaries of Infidelity, and irreli- 
gion; tenets which are truly fubverfive of 
peace, and comfort, which are utterly in- 
compatible with the dignity of rational, 
and immortal fouls; and nearly allied to 
the fentiments of thofe, who are referved 
in chains, under darknefs, till the judgment 
of the great day. But the promifes, the 
hopes, and bleflings, which the gofpel pro- 
pofes, exhibit an additional proof of this 

propofition, 



366 Ofi Chrifllan Steadfajlnefs. 

SERM. propofition, that it is a treafure of ineflima- 
k^tsj ble and intrinfic excellence. 

Through the death and obedience of Je- 
fus, to whom every dodxine, precept, and 
promife, and hope of the gofpel points as 
to its center, man is affured on the authori- 
ty of God himfelf, that his trefpaffes fhall 
be forgiven ; and that the light of his coun- 
tenance, now reconciled, through Chrift's 
merciful interpofition, will be lifted upon 
him to chear and comfort his foul. 

He then, who, by an impartial furvey 
of his heart and life, and a proper view of 
the unchangeable perfections of divinity, 
muft be convinced of the impoffibility of 
obtaining his favour and acceptance, mere- 
ly by his poor, feeble, and imperfect exer- 
tions in his fervice; and who muft have 
been opprefled with melancholy, from this 
well-founded idea of his own fituation, is 
comforted, and bleffed with the affurance, 
that God hath, in Chrift Jefus, reconciled 
the world unto himfelf, not imputing unto 
men their trefpaffes. He who is pierced 
in this world, with the arrows of affliction, 
whofe foul is a ftranger to hope, founded 
upon any profpe&s which the world can 

yield, 



On Chriftian Stcadfajlnefs, 367 



XV. 



yield, is raifed from the depths of forrow S ^ M 
;md mourning, by the glorious view of life 
and immortality, which Jefus in his gof- 
pel, hath brought to light, is taught to con- 
fider himfelf merely as a traveller to this 
deftined land, and cheered with the pro- 
mife of that reft, that eternal reft, which 
remains for the people of God, who be- 
lieve and depend on what hath been done 
and fuffered by his anointed Son. 

In the devout contemplation of thefe pre- 
cious promifes, may we not fuppofe, Chrift- 
ians, the believer addreffing his gracious 
Redeemer in fuch words as thefe, " Thou 
" exhorteft me, bleffed Lord, to hold fail 
" that which I have, but how can I, who 
" am lefs than nothing, and vanity, do a- 
iC ny thing of myfelf, that can be accept- 
" able in the fight of God; thou, who 
" knoweft all things, knoweft my natural 
" imbecillity, and that without thy Divine 
" affiftance, all my exertions will be in- 
ci effectual." What peace and confidence 
then, muft be communicated to the foul of 
the believer, who is thus engaged, when 
thefe pofitive declarations of his Saviour 
are recalled to his remembrance. " My 



" grace 



368 On Chriftian Steadfqftnefs. 

S ^ M * " grace fhall be fufEcient for thee, and my 
v^w cC ftrength fhall be made perfect in thy 
" weaknefs. When thy heart and fledi 
" fhall faint and fail, I will be the ftrength 
" of thy heart, and thy portion for ever. 
ic For I am the faithful God who keepeth 
" covenant, and mercy with them that 
" love me, and keep my commandments.' * 
To the foul of the believer, thefe promifes 
and hopes muft be exquifitely foothing. 
And from the various gifts and graces that 
are beftowed on all who humbly implore 
them from the divine Saviour, the faithful 
derive a confolation flronger than words 
can exprefs, a confolation, of which the 
world has no idea, and which the heart 
of man never could have conceived. Ma- 
ny pafTages from the gofpei might here 
be adduced illufirative of this confolation; 
one, however, is fufEcient to evince it. 
" There is therefore, now no condemna- 
u tion to them who are in Chrift Jefus, 
" who walk not after the flefh, but after 
ic the fpirit. > ' Thefe words are peculiarly 
expreffive of the peace and joy of the faith- 
ful. They are freed, the gofpei affures us, 
from the condemning fentence of the law, 

thev 



On Cbriftian Steadfqftncfs. $6$ 

they are freed, in confequence of their be- s ?i^' 
ing in Chrift Jefus, united to him, and de- v^yv 
pendant on him, through the exercife of 
faith; a faith which perfuades and enables 
them to walk after the fpirit in an uniform 
obedience to the commands of God. 
Through their Lord Jefus Chrift, being juft- 
ified by faith, they have peace with God; 
peace of confeience, and the well-grounded 
hope of eternal life ; becaufe they believed, 
that the man whom God juftifies, mail at 
length be glorified. In the exercife of this 
hope, communicated through grace; this 
hope, which they have as an anchor of the 
foul, both fure and fteadfaft ; this lively hope* 
to which they are begotten by the refur- 
re&ion of Jefus Chrift, and by which they 
are enabled to regard all the evils and vi- 
ciflitudes of life with compofure, they re- 
ceive the fummons of death with joy, and 
leave the world without a figh. 

Whether your attention, therefore, com- 
municants, be directed to the fublime 
doctrines, the exalted precepts, or the pre- 
cious promifes, hopes, and bleffings of the 
Gofpel, you muft be convinced that it is 
an ineftimable treafure, and a pearl of great 
A a price. 



37° On Chriftian Steadfajlnefs. 

s xv M * pr * ce * ■ But that y° ur m * ncls ma y be ft^ 1 

v^v^, more impreffed with its excellence, think 
particularly on Him who bellowed it; He, 
who introduced this religious difpenfation, 
for whofe arrival, Divine Providence, even 
from the beginning, appears to have made 
the grander!:, and moll folemn preparations, 
was Jefus Chrift, who defcended from 
heaven to earth, with the exprefs view of 
bellowing this bleffing upon man. He 
proved himfelf the affectionate friend of 
our race by the whole of his conduct to- 
wards man, while he dwelt upon earth. 
And that no doubt might remain of his ex- 
alted attachment, he even at lad fubmitted 
in their Head to the punilhment which the 
law had denounced againft its violators. 
He it is, who hath commanded men to hold 
fall the Gofpel; He who, as God, bell knows 
its value; He who, as the all- wife God, 
would never have been at fo great an ex- 
pence to eltablifli it, if he had not been 
perfectly acquainted with its direct tenden- 
cy to promote and enfure human felicity; 
He whofe advice, as a well-tried friend, men 
are bound to refpecl: : He whofe command 
as a legillator, they are under the ftrongeft 

obligations 



On Chrljlian Steadfajlnefs. 371 

obligations to obey. Thefe are motives, SERM. 

XV 



which muft undoubtedly convince and per- 



iuade every enlightened underftanding, e- 
very feeling heart, and the men who refufe 
to obey the command in the text, though 
convinced of the internal excellence of the 
Gofpel, and apprifed of the character and 
views of its Divine Author, betray the 
bafeft ingratitude, and the moft unpardon- 
able difobedience. 

It is expected that you, communicants, 
will a£t a part exceedingly different from 
the conduct of fuch men. You will, you 
ought, to hold fail the profeffion of your 
faith without wavering, to be fteadfaft and 
unmoveable, alw r ays abounding in the work 
of the Lord, affured that your hopes in him 
are not fruitlefs and delufive, that your la- 
borious exertions in his fervice, originating 
from faith in him, cannot fail of meeting 
with the rich recompenfe of reward. Lift- 
en then to the brief explanation of the du- 
ty to which in the text you are exhort- 
ed. 

To hold the Gofpel faft, evidently im- 
plies a conftant and habitual adherence to 
it, in oppofition to a wavering and occa- 
A a 2 fional 






37 2 On Chrljlian Steadfqfinefi. 

S vy M " fional regard ; a perfeverlng attachment to it, 
v^vv m oppofition to apoftacy. The man, there- 
fore, who is defirous of difcharging the 
obligations by which he voluntarily bound 
himfelf as a communicant at the table of 
the Lord, will carefully exhibit an uniform 
regard to the religion of his Divine Matter. 
The fervice which fome men render the 
Almighty deferves not the name of reli- 
gion ; for, this fervice they evidently ren- 
der from views totally oppofite from thofe, 
which the Gofpel authorizes and fan&ions. 
When they are induced to attend to the wor- 
fhip of their Creator and Redeemer, chiefly 
from the defire of obtaining human ap- 
probation, chiefly from a wifh to conform 
to inftitutions, which are patronized by 
the laws of their country, to which their 
fathers trained them, and not from a tho- 
rough conviclion, from a decided belief 
of their vaft importance, and indifpenfible 
obligation, they certainly worfhip their 
God from motives that muft excite his 
juft difpleafure. Thofe who occafion- 
ally conform to the ordinances of Chrift- 
ianity, who clothe themfelves with reli- 
gion as a drefs, which they can eafily af- 

fume 



On Chrtflian Steadfqftntfs* 373 

fume, and lay afide at pleafure; who re- SERM. 
fled- upon the ftate of their fouls only at v^y-L> 
particular times, are not furely the accepta- 
ble worihippers of the Lord Jefus, and com- 
ply not with the exhortation, " Hold faft 
u that which thou haft." They who fhew 
a reluctance to engage in their Maker's 
fervice, except when it fuits their worldly 
convenience, when it interferes not with the 
keen purfuit of worldly enterprifes, who 
think of God, their Preferver and Redeem- 
er, only by fits and ftarts, who fcarcely e- 
ver bow the knee in adoring thankfulnefs 
for his unmerited goodnefs, pofTefs not the 
character of the man, whofe religion is 
fteadfaft, nor the juft and worthy views 
which this man entertains of the incom- 
parable excellence of the Gofpel. How 
lnconfiftent, my friends, is that habitual 
indifference and lukewarmnefs in matters 
of religion, which fome men exhibit, with 
thofe feelings which actuate the genuine 
difciples of the Lord upon earth, with 
thofe fentiments that engrofs the faints 
in heaven, when they adore their God I 
Yet if thefe men be afked, whether or not 
they defire to have their eternal refidence 
A a 3 in 



\ 



374 On Chrijiian Stcadfajlnefs. 

S xv M ' * n t ^ ie man fi° ns °f gl° r y> tne y wm< readily 
v^v^; declare, that this is the object of their ear- 
neft hope, nay, they will fometimes flat- 
ter themfelves, that they fhall certainly ac- 
compliih this defired end. Would to God, 
they would reflect on the amazing contra- 
diction of their conduct to this their heart- 
felt wifh ! The faints in glory are perpe- 
tually engaged in the adoration of that God, 
whofe fervice thefe men now regard as an 
irkfome and difagreeable talk, and to whofe 
inftitutions they fubmit with evident con- 
ftraint. 

If, then, they cherifh their prefent views 
refpecting the nature of religion, if they do 
not indeed conlider it as an habit of the 
foul, whofe influence is felt at all times> 
and in every poflible fituation, if they i- 
magine that God will accept a fervice, 
which is paid him at long intervals, and 
upon a few folemn occafions; can they 
poflibly regard themfelves as fit for the in- 
heritance of the faints in light, as in a pro- 
per ftate of preparation, for finging in ex- 
alted ftrains, the praifes of God and of 
the Lamb? If they expect that they are 
preparing themfelves for heaven by this ir- 
regular 



On Cbriftian Steadfajlnefs. 375 

regular and remitting attention to the fer- SERM. 

vice of God, their error muft be told them, s^^^j 

They muft be informed, if they know it 

not, that thefe words of Jefus are recorded 

in the Gofpel, " Whofoever heareth thefe 

" fayings of mine, and doth them, I will 

<f liken him unto a wife man, who built 

" his houfe upon a rock ; and the rains de- 

" fcended, and the floods came, and the 

<c winds blew, and beat upon that houfe; 

" and it fell not, for it was founded upon 

" a rock. And every one that heareth 

" thefe fayings of mine, and doth them 

" not, mail be likened unto a foolifli man, 

tc who built his houfe upon the fand; and the 

u rain defcended, and the floods came, and 

ic the winds blew, and beat upon that 

" houfe, and it fell, and great was the fall 

" of it." 

The meaning of thefe words is fo ob- 
vious, that they fcarcely require any com- 
ment. They feem to intimate, that the 
expectations of the heavenly happinefs 
cherifhed by thofe, who only at times ac- 
knowledge their belief in the do&rines, 
and exhibit their obedience to the dictates 
of Chriftianity, are as feebly fupported as 
Aa4 an 



376 On Chrtflian Steadfaftnefs, 



SERM 

XV. 



an houfe which is built upon the fand. 
C; He then, who hath ears to hear, let 
iC him attentively hear." 

But the communicant will exhibit a ve- 
ry different picture of his belief and prac- 
tice, from the melancholy one which we 
have been now confidering. The law of 
his God will conftitute the uniform object 
of his confcientious regard. The fervice 
of Jefus will be his higheft pleafure. Thofe 
truths which he hath revealed, he will con- 
ftantly revere; as facred he will regard 
them; as facred, he will never proftitute 
them to a common, or ordinary ufe. On 
the bleffings of falvation, his delightful 
contemplation will often be fixed. To 
liften to the fcheme of falvation, he will 
regularly repair to the fan&uary of God. 
To thank Jefus for falvation; his knee 
will daily bend in adoration and praife. 
His faith in the promifes and hopes of the 
Gofpel fhall be firm and unfhaken like a 
rock. He will not merely be a hearer, but 
a doer of the word ; and in fhort, he will 
confider the doctrines of Jefus as the rule 
of his faith, the precepts of Jefus, in e- 

very 



On ChrifAan Steadfaftnefs. 377 

very refpect:, as the great, indifputable SERM. 
ftandard of his conduct. K^ry^j 

Such is the man, who may, with propri- 
ety, be faid to hold the Gofpel faft as the 
treafure of his foul ; and in the belief and 
practice of this gofpel, in an humble de- 
pendence on the grace of God, he will 
perfevere unto the end. Far from imitat- 
ing the ram and impious conduft of thofe 
who, though they have received a reli- 
gious education from their parents, re- 
nounce religion, and become apoftates from 
the faith, he will difplay the fpirit of Chrift- 
ian fortitude in maintaining a faithful, and 
grateful attachment to that Jefus, who 
bought him, and redeemed his foul from 
death, in fpite of the formidable oppofition, 
which is raifed againft him by his fpirit- 
ual foes. This naturally leads us 

Second, To confider the difficulties, 
which the Chriftian has to encounter, in re- 
taining his invaluable pofTeffion. 

But this, as well as the remaining part 
of the fubjeft, (hall be treated as concifely 
as poffible. 

There 



37 8 On Chriftian Steadfqftncfs. 

xv. * There are three great fources from 
^^rsj which the oppofition that is raifed againft 
the Chriftian fprings. 

The firft of thefe is the natural corrup- 
tion of the human heart. 

A writer, whofe fentiments no perfon 
dare call in queftion, hath plainly declared, 
* c That the heart is deceitful above all 
" things, and defperately wicked." The 
vain-glorious profeflbr, who in truth re- 
sembles his brethren the Pharifees of old, 
may fpurn from him with indignation 
this humbling idea, and may proudly 
pique himfelf on being exempted from this 
general defcription, faying to his neigh- 
bour, " Stand by, for I am holier than thou." 
But Chriftians, the expreflion of the in- 
fpired prophet is applicable to all with- 
out exception. Even the moft diftinguifh- 
ed of the faints have felt its juftnefs. The 
fweet finger of Ifrael complains of that dif- 
inclination, which his heart frequently 
felt for the fervice of his God. The wife 
man challenges the whole world with this 
fimple queftion " Who can fay, I have 

" made 



Gn Chriftian Steadfaftnefc. 379 

cc made my heart clean, I am pure SERM. 
<c from my fin?" And the grievous com- v^^^^^ 
plaint of the great Apoftle Paul, may fully 
prove the corruption which is refident in 
the heart through fin; when, after having 
fully explained the ftate of his heart, as 
you will find in the viith chapter of the 
Romans, he breaks forth into this paffion- 
ate exclamation, " O wretched man that 
" I am, who fhall deliver me from the bo- 
" dy of this death." 

Such then, Chriftians, being the natur- 
al propensity of the heart to evil, and its 
averfion from good, it muft be obvious 
that the greateft danger is to be dreaded 
from the fubtle attacks of this ineternal foe. 
Accordingly, w r e are advifed to keep our 
hearts with all diligence, as from them are 
the iflues of life. The man who is not 
on his guard, againft the filent and flow, 
but fure approaches of this traitor within, 
will frequently be hurried into the commif- 
fion of many errors, which, upon reflec- 
tion, will fill his eyes with tears, and his 
heart with anguifh. But the Chriftian 
will, in the ftrength of Divine aid, which he 
fhall affuredly obtain, on his fervent iup- 

plication 



3 So On Chrifiian Steadfq/lnefs. 

xvf* i^fcatioti, unmoveably refift temptations to 

K^y^u fin, which his heart prefents to him, and to 

every fiich enticement will he be ready to 

fay, " How can I do this great wickednefs 

and fin againft God." 

The fecond great fource of oppofition, 
which the Chriftian muft expect to meet 
with, arifes from the world. 

From the beginning, the maxims of the 
world have been in direct oppofition to the 
commands of God. The Chriftian is 
therefore treading upon moft dangerous 
and deceitful ground, while he is a pilgrim 
on earth. 

The pleasures, profits, and honours of the 
world are all lying in wait for the moment 
when he is off his guard, — are all feducing 
him to repofe his confidence in temporal 
things, inftead of feeking firft the kingdom 
of God and the righteoufnefs thereof. But 
he is not only obliged to withftand the 
allurements of the things of the world, but 
alfo to oppofe and overcome the felicita- 
tions of men. Without indulging the 
gloomy reflections of a mifanthrope, we 

might; 



On CI rijlian Sleadfaftncfs. 38 1 



XV. 



might venture to affirm, that no previous S ^ M# 
age has exhibited' a greater contempt for 
religion, and avowed a itronger attachment 
to infidelity, than the prefent. Go into the 
promifcuous circles of men, and you will 
hear tenets advanced, and keenly Supported, 
at which the Chriftian mud be Shocked. 
Great danger is therefore to be juftly ap- 
prehended from the infidels of this world. 
They ere£t the batteries of ridicule, but in 
vain they erecl: them to overthrow the rock- 
founded fabric of the believer's hope. 
They employ the moft infidious and delu- 
five arguments to undermine his faith in 
the Gofpel of Jefus. To the irreparable 
difgrace of human nature, many of them 
have been pofTefled of the moft: diftinguifh- 
ed abilities, who have converted them into 
weapons for dishonouring that God who 
bellowed them ; inftead of ufing them, as 
in duty bound, to promote the glory of 
his name. 

It is to be lamented, that many weak 
and ignorant minds, prepofleffed with the 
infidelity of learned men, whom they rafli- 
iy confidered as umpires in the caufe, have 
regarded Chriftianity, upon their teftimony, 

as 



382 On Chrijllan Steadfaflnefs. 

SERM. as a fictitious tale. But when it is confi- 
vyvv dered that many, poffeffed of as great, if not 
fuperior intellectual difcernment, to learn- 
ed infidels, have, after the minuteft refearch- 
es, the moft mature consideration of the evi- 
dences of the Gofpel, joyfully avowed 
their belief in its doctrines, and confcien- 
tioufly obeyed its precepts, it mud appear, 
that no conclufive argument againft Chrift- 
ianity can be drawn, from the infidelity 
of the learned. But even admitting that 
the whole hoft of literati mould range 
themfelves under the banner of fcepti- 
cifm, will the communicant reft upon the 
authority of fhort-fighted mortals, in pre- 
ference to the authority of God? No; he 
values his hopes, his exalted hopes, too 
much to barter them for the idle chimaeras 
of imagination, for the gloom of uncer- 
tainty, for the foul-difmaying profpecl: of 
annihilation. The light of the Gofpel will 
even brighten his darkeft hours of adverfity, 
and when bereft of every other hope, the 
exalted hope of a bleffed immortality, fhall 
remain as his effectual confolation. 

The laft fource of oppofition to the 

Chriftian, 



On Chriflian Steadfqftnefs. 383 

Chriftian arifes from the powers of dark- SI ^ L 
nefs. k^^tsj 

The Scripture aflures us, that Satan has 
been a tempter and a murderer of fouls 
from the beginning. By his artifices he 
deceived our great anceftors, and robbed 
them of their innocence; nay, he even 
affailed the Son of God himfelf. But 
powerful and crafty as he is, he felt the in- 
adequacy of 'his wifdom and might, to the 
attributes of Divinity. In what manner 
he operates on the human heart, fo as to 
impel it to fin, we cannot properly afcer- 
tain. But that he does operate is certain, 
from the exhortation of the Apoftle Paul, 
which, communicants, I beg leave to ad- 
drefs to you. " Be ftrong in the Lord, 
" and in the power of his might. Put on 
" the whole armour of God, that ye may 
" be able to Hand againft the wiles of the 
<c devil. Stand, therefore, having your 
iC loins girt about with truth, having on 
" the breaft- plate of righteoufnefs, and 
a your feet mod with the preparation of 
4< the Gofpel of peace. Above all, take 
Ci the fhield of faith, whereby ye fhall be 
" able to quench all the fiery darts of the 

* c wicked, 



3 84 On Chrifllan Steadfajlnefs. 

SERM. « wicked, and take the helmet of falva- 
K^r^j " tion, and the fword of the fpirit, which 
(t is the word of God." 



Third, The particular motive fuggefted to 
communicants in the text, to animate them 
in retaining the Gofpel, is the fpeedy ar- 
rival of their Saviour and their Friend. 
" Behold, I come quickly." Though the 
general judgment, communicants, may 
not fuddenly arrive, the Saviour will come 
foon to you individually, by the fummons 
of death. Your fpiritual warfare cannot 
be of any long duration. You ought to 
poffefs your fouls in patience, waiting for 
the coming of your Lord, your hearts 
mould not faint, your labours mould not 
relax in his fervice. For he fhall come, 
he fhall come affuredly, and that quickly, 
for your complete falvation. He fhall 
come, to beftow on you the crown of un- 
fading and eternal glory, of which his 
gift of grace, beftowed on you in this 
world, is the certain pledge. What ani- 
mating hopes does this declaration of Je- 
fus breathe! Think of the joy of the 
weary traveller, w T hen he hath, at length 

reached 



On Cbrtjiian Steadfajlnefs. 385 

reached his beloved home. Think of the S ^ T M 
delight of the fea-toffed mariner, when his 
{hip is moored in the defired haven: and 
then you can form, communicants, but a 
faint idea of the happinefs which awaits 
you, when your bodies are configned to 
the duft, and your fpirits afcend to the 
God who gave them. 

Who can tell the happinefs of thofe, 
whofe hopes are founded on the promifes 
of Jefus. The thought of this felicity 
muft fwell the hearts of the faithful, and 
they muft confefs, that a higher language 
than that of man is alone capable of ex- 
prefTing it. Hope in the world of blifs, to 
which the Captain of falvation ill all infalli- 
bly conduct the armies of the faints, hope 
fhall be converted into full enjoyment, and 
faith into perfect vifion. 

Communicants, think on thefe things. 
They who in a humble and faithful con- 
fidence in the flrength of the Lord Al- 
mighty's aid, continue faithful to the end, 
ihall receive the crown of life, a crown in- 
conceivably morepreciousthan the richeft dia- 
dem; a crown which will not, in the wear- 
ing, occafion perplexing cares; a crown, of 
B b which 



386 On Chrijlian Steadfqflnefs. 

ERM. w hich death cannot bereave them ; a crown, 

-X. v. 

v-^w^ the fplendor of which, the hofts of dark- 
nefs cannot diminifh. For they fhall leave 
all their cares on this fide of eternity. 
They fhaltremam in perpetual repofe, un- 
difturbed by the temptations of unbelieving 
men, unexpofed to the attacks of the fierce, 
and malicious fiends of hell. Into the city 
of their God, the new Jerufalem, nothing 
impure or dangerous fhall enter. In the 
prefence of Jefus their divine Saviour, and 
of God the parent of all, in the fociety of 
angels, in the company of fpirits, pure as 
divine purity can make them, aflbciated 
with all that is grand and venerable, amia- 
ble and lovely, in the univerfe, their hap- 
pinefs muft be complete and unbounded in 
extent, and eternal in duration. 

In the contemplation of thefe tranfport- 
ing views which the Gofpel affords, in the 
ftrength of your bleffed Redeemer, who fhall 
fpeedily realize more than your hopes can 
conceive, depart from the fan&uary this 
evening, bow the knee in the retirements 
of the family and the clofet, in adoring 
gratitude to Him, who fticketh clofer than 
a brother. Now to him who is able to 

keep 



On Chrijlian Steadfajlnefs. 3 8 7 

keep you from falling, and to prefent you S ^ M * 
faultlefs before the prefence of his glory, v^y^r 
with exceeding joy, the only wife God, 
our Saviour, be glory and majefty, do- 
minion and power, both now, and for ever. 
Amen. 



Bb 2 



[ 38S ] 



SERMON XVI. 

The Insufficiency of a mere 
Profession. 

Preached on the Sabbath after the celebration 
of the Sacrament of the Lord's supper. 



Matthew vii. 21 



Not every one that faith unto me, Lord, Lord, 
foall enter into the kingdom of heaven, 
but he that doth the will of my Father^ 
'who is in heaven." 

XVI was one °^ tne S reat an ^ important 

^•vv purpofes of the Saviour's miffion, to make 
an end of fin, and to bring in everlafting 
righteoufhefs. This purpofe exactly cor- 
refponded with the nature of Him who is 
the pure and the holy, and who, of confe- 
quence, can regard thofe alone with plea- 

fure 



The Infufficlency of, Isfe. 389 

lure and approbation, who ftudy to attain SERM. 
a refemblance to his purity and holinefs. y^-v^j 
To accomplifh this exalted purpofe, the 
Saviour appeared in the character of a le- 
giflator, and laid down precife and pofitive 
rules for the regulation of the afFe&ions, 
and the government of the conduct: And 
while he enjoined thefe rules, he at the 
fame time exprefsly declared, that an obe- 
dience to them was the only decifive evi- 
dence which men could poffibly exhibit of 
the ftrength and fincerity of their attach- 
ment to him, who had, in fo aftonifhing 
a manner, proved himfelf their Benefactor 
and Friend; who, to redeem them from 
the fearful penalties of that law which they 
had tranfgrefled, had even chearfully fub- 
mitted to acl: in the capacity of their iub- 
ftitute, and as fuch, to endure thofe fuffer- 
ings which they had merited; and which, 
without his gracious interpofition, would 
have overwhelmed them in irrecoverable 
mifery. Chriftians, you have lately had 
an opportunity of appearing as the friends 
of Jefus: You have feated yourfelves at 
that holy table, to which none but his 
friends were ever welcomed. It is to be 
B b 3. prefumed, 



39° The Infujficieney of a 

S yvi^ prefumed, that you engaged not in the 
v^vv folemnity of a communion Sabbath, with- 
out a ftricT: and impartial furvey of your 
difpofitions and feelings. It is to be pre- 
fumed, that you regarded not the intereft- 
ing fervice in which you were then en- 
gaged, as a mere matter of form, but ra- 
ther as a fubftantial dedication of your 
lives to God: That over the confecrated 
emblems of the crucifixion, you made a 
folemn vow to renounce all connection 
with the unfruitful works of darknefs, and 
for the remainder of your continuance on 
earth, to approve yourfelves as the fteady 
and faithful fervants of the Lord; " to 
i6 make your light fo to fhine before men, 
" that they, feeing your good works, 
" might glorify your heavenly Father." 

The folemn vow hath paffed from your 
lips: The appeal to the God of truth can- 
not be recalled: The recording angel hath 
already written it in the book of everlaft- 
ing remembrance, and at the day of retri- 
bution, it fhall be produced to the view of 
an aflembled world, by the impartial Judge 
of all. Thefe are folemn, thefe are certain 

truths, 



mere Profejfion, 391 

truths. God grant that they may fuitably S £y?f' 
imprefs the mind of every Chriftian. ^^r>u 

It becomes now an interefting fubjeQ: of 
attention, to confider the conduct required 
of us all, Chriftians, by our heavenly Maf- 
ter ; it is now a matter of indifpenfible|necefli- 
ty, that we entertain juft and proper views of 
the nature of his holy religion. Let us 
therefore ferioufly reflect on the import of 
that paffage from Scripture, which hath 
been chofen as the ground-work of our 
prefent meditations. " Not every one 
" that faith unto me, Lord, Lord, fhall 
" enter into the kingdom of heaven, 
" but he that doth the will of my Father, 
" who is in heaven." And in difcourfing 
from thefe words, it is propofed. 

In the firft place, to point out the rea- 
fonablenefs and neceffity of an outward 
profeffion of Chriftianity. 

In the fecond place, to mew the ineffi- 
cacy of an outward profeflion, when it is 
not accompanied with adtual obedience to 
the will of God. And then conclude with 
a fhort improvement of the fubje£t. 

Our Saviour in uttering thefe words, 
B b 4 " not 



3 9 2 The hfufficicncy of a 

S yv^" " not ever y one tnat f a * tn unt0 mc 5 Lord, 
^^^v-^ " Lord," did not, by any means, intend 
to depreciate the importance of external 
profeffion, fo far as to fet afide the obliga- 
tion by which all Chriftians are indifpen- 
fibly bound to exhibit it: He only meant 
to inculcate this truth, that external profef- 
fion of itfelf, was totally ineffectual. 

There is a numerous clafs of men in 
the world, who would confider it as the 
higheft infult which could be offered them, 
for any one to call in queftion their right to 
the name of Chriftian, who confider an 
outward profeffion of the Gofpel as totally 
unneceffary. They imagine, that if they 
do juftly, and fhew mercy, in fo far as re- 
fpects their intercourfe with men, they act 
up to the Chriftian character, and they con- 
fider the public and private ordinances of 
religion, as matters which may either be 
obferved or neglected, as matters, in fhort, 
of indifference. But thefe men, my 
friends, are grofsly miftaken. Even though 
they difcharge their duty to men, with the 
utmofl faithful nefs and integrity, even 
though they fometimes reflect with grati- 
tude on the bounty of Heaven, yet they 

cannot 



XVI. 



mere Profejjion. 393 

cannot be confidered as doing the s |^ r 
will of God, when they habitually neglect 
the obfervance of an effential branch of it: 
And that is, an uniform and habitual atten- 
tion to the inftitutions of the Gofpel. 

That God requires an attention to thefe, 
may be eafily demonftrated. Our Saviour, 
while he tabernacled on earth, ereded a vi- 
fible fociety, into which all who call them- 
felves his Difciples, are to be embodied; and 
he gave to this fociety, paftors and teachers, 
for the perfecting of the faints, for the 
work of the miniftry, for the edifying the 
body of Chrift, that we may grow up unto 
Him, in all things, who is the head, even 
Chrift, from whom the whole body fitly 
joined together, and compacted by that 
which every joint fupplieth, according to 
the effectual working in the meafure 
of every part, maketh increafe of the bo- 
dy, unto the edifying of itfelf in love. 
From which words of the Apoftle Paul, 
we may fairly infer, that, by deferting the 
church, which is here ftyled the body of 
Chrift, we cut ourfelves off from all union 
with Him, who is the head of it, and con- 
fequently, whatever pretenfions to morality 

we 



v-^v^ 



394 The Infujjiciency of a 

SERM. we may make, from all thofe graces and 
benefits here and hereafter, which are to be 
had by virtue of that union. For as the 
branch cannot bear fruit of itfelf, except it 
abide in the vine, no more can we, except 
we abide in Chrift. , By refufing to aflb- 
ciate, therefore, with the body of Chriftians, 
and to partake of thofe ordinances, by 
which we have a fellowfhip with Chrift, 
men relapfe into a ftate of nature, and have 
no covenanted title to that falvation, which 
is the gift of God, through the merits of 
Jefus Chrift. That the primitive Chrift- 
ians w r ere grounded in this opinion, evi- 
dently appears from the following paflage, 
extracted from a writer who records their 
manners: Not one example, faith this 
writer, of any Chriftian church can be pro- 
duced through the whole world, where 
the facraments were not adminiftered, the 
Gofpel preached, and the worfhip of God 
celebrated in an open and public manner. 
Even in the iharpeft perfecutions, the Chrift- 
ian aflemblies, though it might not be fo 
openly as in times of peace, were conftantly 
held and frequented: And whoever did 
not choofe to endure the mod cruel death 

rather 



mere Profejfion. 395 

rather than preferve his life by abfenting SERM. 
himfelf, was thought unworthy to be called v^v^ 
a Chriftian. Thefe words of an authentic 
hiftorian fully prove, that the firft Chrift- 
ians confidered an outward profeffion of 
their faith as indifpenfible. And to cor- 
roborate the afTertions of this writer, we 
have only to remark, that after the Sa- 
viour's afcenfion, according to the tefti- 
mony of St. Luke, his followers continu- 
ed fteadfaftly in the Apoftles fellowfhip, 
and in breaking of bread and in prayers: 
And the Apoftle Paul ftri&ly charges 
his Hebrew converts not to forfake the af- 
fembling of themfelves together. If, then, 
the Saviour inftituted a vifible focie- 
ty, if his Apoftles, both by their exhorta- 
tions and practice, recommended the in- 
ftitutions of this fociety to the obfervance 
of all who adopted the name of Chrift, who 
can, without incurring the difpleafure of 
his Matter, regard them with indifference 
and give them merely a partial attendance ? 
The reafonablenefs of an external profef- 
fion may eafily be fhewn. Every creature 
ought certainly to do homage to his Crea- 
tor; He ought to pay the tribute of hon- 
our 



^o6 The Infujpciericy of a 

SFRM. our where honour is due. Now the hon- 
xv r 
yJ^Y^j our of God is more promoted by his be- 
ing worfhipped publicly than privately: 
Becaufe private prayer is piety confined 
within a man's own breaft; whereas, pub- 
lic prayer is piety exemplified and difplay- 
ed in our outward actions: It is the beau- 
ty of holinefs made vifible: Our light 
fhines out before men, and in the eye of 
the world : It enlarges the interefts of god- 
linefs, and keeps up a fenfe of religion a- 
mongft mankind. 

Private prayer is indeed an eflential du- 
ty, and is to be confidered as the founda- 
tion of all true piety ; but if religion were 
limited to the fervice of the clofet, it would 
foon decay for want of that countenance 
and encouragement, which are derived 
from the aflbciation of Chriftians, aflem- 
bled together for religious worfhip. For 
what w r ould be the confequence, if reli- 
gion merely fought the fhades of retire- 
ment, while irreligion daringly appears a- 
broad, like the peftilence which deftroyeth 
at noon-day. 

It requires no great depth of penetration 
to perceive, that the want of a public na- 
tional 



mere Profejfion. 397 

tional religion, or a general abfenting from SERM. 
that national religion, muft end in a gene- v^v%L/ 
tal irreverence to God, and that an irre- 
verence to God muft terminate in an uni- 
verfal diflblution of morals, and all the o- 
verflowings of ungodlinefs. 

The fervice of the fan&uary, and the 
word of God there read and expounded, 
muft awaken thofe reflections, which it is 
the bufmefs of the wicked to lay faft afleep, 
and illuminate the foul with fome unwel- 
come beams of light : But when thefe con- 
ftant calls to godlinefs are neglected, men 
will become gradually eftranged from all 
ferioufnefs and goodnefs, till at laft they 
end in a profefled difregard to all fixed 
principles. No man, therefore, can with 
any degree of juftice affirm, that the pub- 
lic ordinances of Chriftianity are unrea- 
fonable or unprofitable. Their reafona- 
blenefs and profit are fully evidenced, by 
aroufing the fouls of men to a fenfe and 
recollection of the world which is to come; 
by influencing them to lead the life of 
piety and holinefs, thus advancing the 
deareft and mod invaluable interefts of ci- 
vil fociety. But the outward profeffion of 

religion 



39 & The Infufficiency of a 

S XVI M# re '^ on Is not confined, my Chriftian 
k^st^j friends, to a regular attendance on all the 
fervices of the fan&uary: It alfo includes 
under it, a ftricl: and uniform attention to 
thofe religious duties, which the Almighty, 
the Eftahlifher of houfholds, requires of all 
men, in confideration of that unremitting 
care with which he fuperintends their re- 
fpe&ive interefts. 

Indeed the fervice of the family is a 
great and neceflary aid to the devotion of 
the temple. When a devout father careful- 
ly remembers every day, to aflemble around 
him the members of his houfhold, when 
he leads the fong of thankfgiving to the 
Creator, and, as their reprefentative prefers 
their united petitions to the Preferver and 
Redeemer of men, the children and de- 
pendents of fuch a family, muft feel more 
impreiTed with a fenfe of the reality of 
religion, than if they did not engage in the 
fervice, but confined their devotion to the 
firft day of the week, and perhaps, even 
then exhibited it only in public. Chriftians, 
again let me addrefs you, and in the moft 
earneft manner, befeech you, to remember 
your late vows unto the Lord. You pro- 

mifed 



mere Profeffion. 39$ 

mifed to. abandon the paths of fin, and S ^vl* 
fteadily to cleave to the performance of ^^^y^ 
your duty. But did you not alfo prornife, 
that in order to acl: that part which is con- 
fident with the Chriftian character, you 
would carefully avail yourfelves of all 
thofe means of grace, which your God 
hath communicated. You furely did. fi- 
ver then be it your character, that you de- 
light in the worfhip of the Lord: Ever 
be it your joy to repair to the courts of 
the fan&uary, that you may bear public 
teftimony of the great things which the 
Lord hath done for your fouls: That in 
the face of the world you may acknow- 
ledge Jefus as the Lord your God, that 
you may adore and worfhip him as fuch, 
and entreat that the gracious purpofes of 
his miffion, may all be accomplished with 
refpedt to you, that he may indeed be 
made unto you wifdom, and righteoufnefs, 
and fanctification, and complete redemp- 
tion. Let not the men of the world, by 
their ridicule of your outward profeffion, 
deter you from complying with the reveal- 
ed will of God. 

If you be Chriftians, indeed, as you lately 

declared 



4-0° The Infujjiciency of a 

^XvT' ^ ec ' are( ^ yourfelves to be, ye are not of the 
^^y^^ world, ye are above the world; ye have 
folemnly declaimed all conformity to the 
evil maxims and practices of the world. 
Think ferioufly of thefe truths, Chriftians, 
and let the confideration of them induce 
you boldly, fo often as Providence grants 
you opportunity, to avow Jefus to be your 
Lord and Mafter, by a fubmiflive compli- 
ance with all his Divine appointments. 

Yet while you zealoufly difcharge this 
part of your Matter's will, beware of imag- 
ining that the obfervance of pofitive infti- 
tutions can ever fuperfede or fupply the 
performance of moral duties. For thus 
faith the Saviour, " Not every one that 
<4 faith unto me, Lord, Lord, ihall enter 
" into the kingdom of heaven, but he who 
tC cloth the will of my Father, who is in 
" heaven. " That is, it will not be fufficient 
that my difciples exhibit an outward pro- 
feffion of religion ; it is abfolutely required, 
that religion ihould alfo rectify their 
hearts, and regulate their whole conduct. 

Here fecondly, we are naturally led to 
confider the. will of God, as referring to an 
obedience to the moral precepts of the Gof- 

pel 



mere Profejfion. 401 

pel, without which, the raoft fplendid out- s ^5j M * 
ward profeflions of faith, will be totally un- \^f**J 
availing. The ftrength and fincerity of 
attachment in every cafe, is proved more 
efFe&ually by deeds than words. Ex- 
preffions of efteem are cheap, Chriflians, 
and are thefe all that you look for from 
your friends? If you preceive in them a 
continual neglect of your wifhes, and an 
oppofition to your known intereft, you 
will not credit their words. Nay, you 
will account them your enemies, who, 
with their mouths, profefs a cordial attach- 
ment, the better to carry on fome hoftile 
defigns againft you. Accordingly, Jefus 
aflures us, that all thofe who fhall be found 
the workers of iniquity, fhall be difowned 
by him in the great day, fentenced to an 
everlafting feparation from him, however 
they may be able to plead, that their pro- 
feflions of regard were conftant and* uni- 
form. 

How folemn is this declaration of the 
Saviour. Can any argument more forcible 
be fuggefted, which may induce us to 
examine, with true ferioufnefs of mind, 
what are we? Does our conduct, as well 

C c as 



Api The Infufficiency of a 

S ^J^ as our language, evince an unfeigned love 
ksv*j to the Saviour? Or what reception may 
we expect from him, when he will come to 
exhibit every character in its true light, 
and execute an impartial judgment upon 
all. 

Indeed, my friends, be allured that true 
faith in the Lord Jefus Chrift, has a pre- 
vailing influence upon the hearts and lives 
of all who poflfefs it; and that they are felf- 
deceivers who pretend to faith in him, 
while their converfation (hews them to be 
enflaved to the love of the world, and the 
dominion of fin. For there is an inti- 
mate, and indeed, infeparable connection 
between a true belief of the doctrines, and a 
fteady adherence to the laws of Chriftian- 
ity. The laft follows as a natural confe- 
quence from the firft. 

He who firmly believes in the Saviour 
will love him : It is impoffible to love and 
admire any character without being at 
the fame time actuated by a ftrong defire, 
to attain thofe excellencies, by which this 
character is diftinguiflied : The true Chrift- 
ian will therefore make the example of his 
Mafter, the conftant object of his imitation, 
and the Divine law the fole guide of his 

conduct 



mere Profejfion. 403 

Conduct* For the Chriftian's faith is not SERM. 
a mere matter of fpeculation: No; it is y^^j 
an active principle; it takes poffeflion of 
the whole man; and its influence may be 
traced in almoft every action of his life. 
The believer knows it to be incumbent on 
him to receive the Saviour in all the offices 
for which he was anointed, and there- 
fore, that it is no lefs neceflary to regard 
him in the character of a prophet, to whofe 
inftructions he muft lifteti with the higheft 
refpect, and in the character of a i overeign * 
to whom, by his oaths of allegiance, he owes 
a conftant and complete fubmiffion ; than 
la the character of a prieft, who, by the 
one offering up of himfelf, hath perfec- 
ted for ever, them who are fanctified, and 
oil whofe meritorious death he depends 
for the remiflion of fins, and an admif- 
fion into the manfions of eternal blefled- 
nefs. 

Every part of the Chfiftian fyftem is 
confiftent with the reft, and fadly miftak- 
en will that man find himfelf, who, by 
having his thoughts entirely engroffed 
w r ith any one part of that fyftem, neglects 
another of equal importance. For though 
C c 2 Chrift 



404 ^ je Infiifflciency of a 

S xvf' thrift ^ e revea ' e d in the Gofpel as the Au~ 
v^v-v; thor of falvation, he is not to be confidered as 
having affumed this chara&er for all men 
indifcriminately: It is only to thofe who o- 
bey him, that his death and interceffion 
can be of any avail. Having therefore 
laid it down as a fixed principle, that faith, 
if it be genuine, will be productive of holi- 
nefs, let us now, in fome examples, mark 
the operation of faith in the life of the be- 
liever. 

And the firft that I mail mention, is re- 
signation to the will of God, and an hum- 
ble acquiefcence in all the difpenfations of 
his providence.^ The prefent period of our 
being is indeed full of vexation and forrow, 
and there is not a man, who fhall not, more 
or lefs, tafte of thofe bitter ingredients, 
which the fall of our race from innocence 
hath infufed into the cup of life. For e- 
ven the moft fortunate, who have been 
trained up- from their earlieft years in the 
lap of profpefity, fhall, before the clofe of 
life, undoubtedly experience the viciffitude 
of human affairs, and in fome degree or 
other, feel the juftice of this obfervation : 
That man is born to trouble as the fparks 

fly 



mere ProfeJJlon. 4°5 

fly upward. But when adverfity lays her ^^V 
heavy hand upon the real difciple of Jefus vj^^o 
when he is vifited by the diftrefles infepa- 
rable from the frail and dependent ftate 
of mortals, the religious principle within, 
bears him up under the preffure of cala- 
mity, and whifpers peace and confolation 
to his foul. In thofe gloomy moments, 
when every earthly flay feems to fall from 
under him, he recolle&s, that all the e- 
vents which can befal him, are ordained 
by Him, who, though he be God over 
all, and blefled for ever, is at the fame time 
his Saviour and his Friend; that compaf- 
fionate Saviour, who was in all points 
tempted and tried, as he is, who has a fel- 
low-feeling with him in his infirmities, 
who fendeth affliction to try the fincerity 
of his faith, to fhew him his abfolute de- 
pendence upon him, to convince him of 
the tranfient and unfatisfadtory nature of 
earthly blifs, and to wean him from his 
attachment to the world. Influenced by 
thefe confiderations, he fubmits to the ills 
of life with fortitude, he patiently en- 
dures the chaftening hand of his heavenly 
Father, he kifles the rod, and looks up 
C c 3 with 



406 The Infufficiency of a 

S xvi*' Wlt ^ ^* a * ^miffion to Him who holds it. 
k^y-^j Thus doth the Chriftian evidence the 
fincerity of his faith in God, as the Su- 
preme Difpofer of events, by humbly ao 
quiefcing in his divine will. 

But the man who is a mere pretender to 
the power of godlinefs, though fcrupulous 
of obferving its forms, a£ts a very different 
part. 

He is peevifh and difcontented, he frets 
and murmurs at the ills of life, he fpurns 
at the affli&ions which the Almighty is 
pleafed to fend, and even fometimes, with 
daring boldnefs, prefumes to arraign the 
difpenfations pf his prpvidence as unjuft. 
What then can his profeffions of religion 
avail, when he cherifhes fuch a temper as 
this? What will it fignify, though in pub- 
lic and private he acknowledges the Lord 
as the Difpenfer of prpfperity or adverfity, 
when he thus repines at the execution of 
his will? They can avail nothing, nay, 
they will even be regarded as a folemn 
mockery by God. 

If then, Chriftians, we would obferve 
the will of our heavenly Father, we muft 
cultivate the neceflary graces of patience 

and 



mere Profejfion. 407 

and resignation, we muft feel ourfelves dif- s ^^* 
pofed to fay, *' It is the Lord, let him do v^^vO 
u what feemeth him good: It is good for 
" us that we have been affii&ed, for before 
" we were affli&ed, we went affray." 

Another example of the effe&s produc- 
ed by a genuine faith, may be adduced 
from the conduct of a believer towards his 
fellow-men. 

The Author and Finifher of our faith, 
hath left us this fhort, plain, but highly 
expreffive command, to " do unto others, 
" as we wifh they mould do unto us." 
A command eafily underftood by all, but, 
alas ! how feldom pra£tifed by many who 
bear the Chriftian name. This command, 
however, will be carefully obeyed by every 
man whofe faith in Jefus is of the right 
kind, whofe profeffions of regard to him 
are fincere. The facred laws of juftice, 
that principle which is the great pillar that 
fupports the fabric of human fociety, will 
conftantly be adhered to by the man who 
is truly religious. In all thofe tranfadtions 
which refpe£t the property of others, he 
will confeientioufly aft the fair and upright 
part. Even upon thefe occafions, when he 
C c 4 might, 



4c8 The Inftiffic'icney of a 

S ^Y' might, without detection, over-reach and 
v^y-nL defraud his brother, he will difmifs the 
temptation with which opportunity prefents 
him, recollecting that the eye of omnifci- 
ence is continually fixed upon him, and 
that, however eafily he might deceive and im- 
pofe upon men, he cannot efcape theobferva- 
tion of his Father in heaven ; who requireth 
him to obey the laws of righteoufnefs, and 
to fupprefs and vanquifti every propenfi- 
ty, that is inconfiftent with thefe laws. But 
he will not reft fatisfied with difcharging 
the duties which juftice requires, when the 
rights of property are concerned. The re- 
putation of his neighbour, he will con- 
fider in the fame light, as he doth his 
own: As an invaluable treafure, as a treas- 
ure, the lofs of which, muft be attended 
with irreparable injury; without which, 
life has no charms, but is indeed an hea- 
vy load. 

Shall the real follower of Jefus, then, 
ever ftudy to deprive another of this ines- 
timable jewel: Shall h e frame the tale of 
calumny? Shall he cowardly and in fecret 
level the fhafr of defamation? No: The 
religious principle guards him effectually 

againft 



mere Profejjion. 409 

againft fuch bafe and inhuman practices : s ^^' 
His ear is averted from liftening to the v^yO 
voiee of flander: He knows what his own 
feelings would be, if he were the object of 
this flander; and with the utmoft of his pow- 
er he labours to defend the injured from the 
affaults of the envious traducer. 

But, there is one illuftrious feature of his 
character ftill to be reviewed, and that is, 
the forgivenefs of his enemies. 

The principle of revenge cannot lodge 
in that heart, which is warmed with un- 
affected love to Chrift. He may indeed, 
and muft feel fome degree of refentment, 
when he is injured; for refentment is 
an original part of our conftitution; but 
his refentment will not exceed the bounds 
which religion prefcribes, for this feeling 
was given man, to put him upon his guard 
againft injuries, and thus, if poffible, pre- 
vent the repetition of them, not to induce 
him to feek retaliation. He is difpofed to 
wifli well to thofe who hate him, to pray 
for thofe who defpitefully use, and perfecute 
him. In fhort, not to give any more il- 
luflrations of his conduct, he treats his 
brethren in the fame manner, as he would 

defire 



4 1 o The Infufflciency of a 

SERM. defire to be treated if he were placed in 
y^rv^j ^eir fixation. He is juft and humane, 
and merciful, and forgiving to all. This is 
indeed the character which every Chrift- 
ian mould maintain; And the mainten- 
ance of this character can alone fupport 
his religious profeffion. But how, my 
friends, can that man reconcile his con- 
duct with his profeffed regard to Jefus, 
with his acknowledgement of him, as his 
Divine Mailer, who fcruples not, when 
occafion offers, to defraud his neighbour, 
that he may enrich himfelf, who wanton- 
ly ftabs the reputation of his neighbour, 
that his own virtues may appear more 
bright, from a comparifon wijth the other's 
frailties. 

How can the man with propriety adore 
the Lord for his mercy, who is confcious 
that the principles of humanity and mer- 
cy, are not the inhabitants of his heart, 
are not the ornaments of his conduct. 
How can he approach the Almighty, pray 
to him for his forgivenefs, and adore him 
for his forbearance, whofe breaft boils with 
the defire of vengeance upon his enemy! 
Surely thefe principles and practices are 

in 



mere ProfeJJlo?i. 411 

in oppofition to his profeffion, furely he SERM. 
cannot be confidered as one who doth the v*^v%^ 
will of his Heavenly Father, furely he 
cannot have any well-grounded hope of 
favour and acceptance with God, when 
lie cherifhes not the principles, which, 
through Divine grace, only can enable 
men to enjoy the happinefs of the blef- 
fed f 

Many other effe&s might here be men- 
tioned, illuftrative of the power of genuine 
faith: But in general, let it be remarked, 
that no man is confidered by Jefus, as his 
friend and difciple, who endeavours not, 
in an humble dependence on fovereign 
grace, to difcharge every part of his duty, 
whether it regards his God, his neighbour, 
or himfelf. To conclude thefe reflections, 
let us Chriftians, carefully join to our ftricl: 
obfervance of pofitive inftitutions, the faith- 
ful difcharge of moral precepts: For thefe 
two muft be united, to complete the char- 
acter of him, who doth the will of God, 
his Heavenly Father. Let us ever remem- 
ber, that true religion will always maintain 
its influence over the heart, regulating the 
affedtions, fubduing every evil propenfity, 

flimulating 



4 1 a. %*be Infujjiciency of, &c. 

SERM. ftimulating to the practice of every virtue, 

x^y^Lj an( ^ ^° an " imat ' m g tne Chriftian in his 
courfe, as to lead him on towards perfec- 
tion; fo that forgetting the things which are 
behind, and reaching forth unto thefe that 
are before, he may prefs toward the mark 
for the prize of the high calling of God, 
through Jefus Chrifi As therefore we 
have received Chrift Jefus the Lord, fo 
let us walk in him: Being fteadfaft and 
unmoveable, always abounding in the 
o-ood w r ork of the Lord, knowing that 
our labour in the Lord, fhall not be in 
vain. 



f I N I S. 



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